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Lessons

Adult

APRIL, MAY, JUNE 1987

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After years of study and experimenta-

tion, Fernon Retzer and Leo Van

Dolson have produced a Bible Study

Seminar you can use in your own home.

Proving itself successful all across

North America, this superior Bible-study

plan can work for you.

The key ingredients are two inexpen-

sive books—How

to Get the Most out

of Bible Study

and

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When used together,

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storehouse. In addition, the other mate-

rials pictured here can help. The

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containing thirty different

biblical versions of 1 Corinthians 13, is

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This valuable Bible-study method is

great for study groups and Sabbath

School classes, as well as for your per-

sonal study.

Now that we are studying the various

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this seminar material is even more im-

portant.

This valuable information is also

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INSTRUCTOR'S

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Contents

Joy to the World

The Gospel to the Outcast

Expectations Fulfilled

Choosing the Kingdom of God

Days of Popularity

Conflict Increases

Demonstrating the Kingdom

10.

Communion and the Cross

Duties and Privileges of Discipleship

11.

Resurrection and Ascension

Human Crises and the Kingdom

12.

The Spirit Descends

13.

The Growing Church

The Adult Sabbath School Lessons are prepared by the Department of Church Ministries of

the General Conference of Seventh-day Adventists. The preparation of the lessons is under

the general direction of a worldwide Sabbath School Lesson Committee, the members of

which serve as consulting editors. The published lesson quarterly reflects the input of the

committee and thus does not solely or necessarily represent the intent of the author.

Editorial Offices: 6840 Eastern Avenue, N.W.

Washington, D.C. 20012

Lesson Author: Walter R. L. Scragg

Editor: Leo R. Van Dolson

Assistant Editor: Charlotte Ishkanian

Circulation Manager: Bob Kyte

Art and Design: Pacific Press

Scripture references other than from the King James Version quoted by permission in this quarterly are as follows:

NASB. From

The New American Standard Bible,

Used by permission.

NEB. From

The New English Bible,

the Cambridge University Press, 1961, 1970. Used by permission.

NIV. From

The New International Version.

permission.

TEV. From the

Good News Bible,

Adult Sabbath School Lessons (standard edition). (USPS 702-480). Published quarterly by

Pacific Press Publishing Association, 1350 North Kings Road, Nampa, ID 83687, U.S.A.

One year subscription in U.S.A., $4.10; single copy, $1.25 cents. One year subscription to

countries outside U.S.A., $5.85; single copy, $1.65. All prices at U.S.A. exchange. Sec-

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Editions in Braille available. See page 93. Easy English Edition Available.



1986 by Pacific Press Publishing Association

Adult Sabbath School Lessons (USPS 702-480)/No. 368 / April-June 1987

My Personal

Giving Plan

Our Mission-

7he Copet to the W&,id

his is Lucy Henderson's lemonade

stand. Lucy sells lemonade here four

days a week, after school, for 54 a

glass. Her mother donates the lemonade. Lucy

usually sells 15 glasses of lemonade a day. So

her weekly income is $3.00.

On Sabbath, Lucy puts a quarter and a

nickel into an envelope, marks it "Tithe" and

drops it in the offering plate. That 10% of

Lucy's income helps support the world

ministry of the church. Lucy is happy to return

her tithe to the Lord.

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Lucy and her daddy both return tithe on an

equal basis: 10% of income. But how much should

Lucy and her daddy give in mission offerings?

Sometimes members are encouraged to give

$2.00. Now to Lucy, $2.00 is more than half her

weekly income. To Lucy's daddy, $2.00 is mere

pocket change. Lucy worries because $2.00 seems

much. Her daddy feels $2.00 for him is really no

enough!

Proportionate financial supp(

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Lucy

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Henderson's

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daddy's

building. Lucy

daddy works in an of-

fice on the 32nd floor from eight to five

each

weekday. Mr. Henderson's weekly income

is substantially higher than Lucy's.

On Sabbath, Mr. Henderson puts a check

into an envelope, marks it "Tithe" and puts it

in the offering plate. That 10% of his income

III

helps support the world ministry of the church.

Mr. Henderson is happy to return his tithe to

the Lord.

math

tithe 'ID

rretuarra,

Ore

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Wouldn't it be better if we planned our offerings

a percentage basis, just like tithe? Many are doing

st that. The fact is, if every church member gave

3% of income to the World Budget Offering, all

)rld budget financial needs, from the support of

issions to educational institutions, would be ade-

iately met. Giving as God has blessed is always

eal.

) an idea as old as tithing.

Meet

the

Author

This Quarter's

Lessons

Walter R. L. Scragg was born and

educated in Australia. He spent ten

years in evangelism before working

with the "Voice of Prophecy" and

later, "Faith for Today." He served as

radio and television director in Aus-

tralia and at the General Conference.

In 1975 he was elected president of

the Northern Europe-West Africa Di-

vision, then was called home to hold

the same position for the South Pa-

cific Division.

He has written six books, including

three for juniors, and numerous maga-

zine articles. He has authored three Bi-

ble correspondence courses and four

sets of Sabbath School lessons. He

and his wife, Betty, have three adult

children. His hobbies include garden-

ing, cooking and writing.

Watch at your local Adventist Book

Center for the supplementary book. It

is written by W R.

Scragg and is

being published by the Review and

Herald Publishing Association.

Introduction to the Gospel of Luke

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Seek ana

To Slave"

Luke and Acts form two parts of one continuing historical record. Luke

wrote this history in order to inform, persuade, and convict Theophilus and

others who would later read his account. First, Luke is an evangelist. At the

end of his Gospel he wants his readers (including us today) to confess Jesus

as Lord. At the end of his history he expects his readers to join the band of

witnesses to Jesus.

Second, he writes for the church. He outlines what Jesus said during His

life and ministry in order that the church may know and obey. He recounts

the mighty deeds Jesus did in the church as the Spirit provided power and

direction to the apostles.

Luke's clear, connected narrative is illuminated by the historian's eye for

detail and accuracy. The life and deeds of Jesus capture the reader. Excite-

ment builds as the tiny band of disciples changes the course of history

through their witness.

The joy of salvation is his theme, the church his constant concern, the Son

of Man his Hero, and the Spirit his abiding Partner and Provider.

Luke was a Gentile physician who, after his conversion to Christianity,

became the companion of Paul on his missionary journeys. As part of a most

effective medical missionary team, Luke developed a keen interest in meet-

ing the human needs of the common people and those who were despised

and rejected. In his Gospel he says much about Jesus' interest in those whom

the Jews looked down upon, including the Gentiles. His Gospel is intended

as a primer in the Christian faith. Not being an eyewitness of the events

recorded in the Gospel, Luke researched carefully the life and ministry of

Jesus in order to present an account that would confirm the faith of his read-

ers. Not only does he present Christ as the Ideal Man, but he also shows how

the Ideal Man came to "seek and to save that which was lost" (Luke 19:10).

Overview of Luke—Jesus, the Son of Man

1:1-4

Prologue

1:5-4:13

Preparation of the Son of Man

4:14-9:50

Public Ministry of the Son of Man

9:51-19:10

Preparation for Passion

19:11-23:56

Passion of the Son of Man

24:1-24:53

Post-resurrection Appearances of the Son of Man

Adult Lesson



jJoy to the World

THIS WEEK'S STUDY: Luke 1:1 through 2:52.

'73

MEMORY TEXT: "I bring you good tidings of great joy, which

shall be to all people, for unto you is born this day in the city of

David a Saviour" (Luke 2:10, 11).

CENTRAL THOUGHT:

The joy surrounding the first coming of Christ

should echo in the hearts of those anticipating His second coming. The Holy

Spirit, who filled humble and devout people with joy and confidence then,

will fill us with joy and confidence today.

OVERVIEW: Luke 1:1 — 2.52

1:1-56

Signs, Songs, and

the Spirit

1:57-80

Deliverance affirmed

2:1-52

Joy to the world

Zacharias and

Elisabeth;

Mary and the Spirit

The birth of John

the Baptist

Bethlehem; The

shepherds;

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Thankfulness and

praise

INTRODUCTION:

The Gospel of Luke overflows with examples of Jesus'

compassion for the sick, women, children, and outcasts. Luke emphasizes

that the divinely conceived Jesus was born into this world in the same way

that all other human infants are born. As might be expected of a physician,

Luke pictures Jesus bending over the sickbed of Peter's mother-in-law and

restoring her to health instantly. Luke alone records Jesus' interest in and

redemption of the despised Publican, Zacchaeus.

This week's memory text picks out four important emphases in Luke's

writing: (1) making clear the purposes of God; (2) fulfilling human hopes;

(3) establishing a setting in history; and (4) the right response to God's ac-

tions. His narrative presents authentic knowledge of how God sets about

making His salvation known. Luke drew on "the traditions handed down to

us by the original eyewitnesses and servants of the gospel" (Luke 1:2,

NEB).

Luke had developed his own fund of stories and facts. When in Jerusalem

with Paul he must have talked with the remaining disciples. While traveling

he had frequent contact with church leaders. He met with firsthand wit-

nesses and could write down what they said as well as refer to the written

records about Jesus.

In both Luke and Acts the ever-present Lord dominates. Luke tells us

about Jesus as Son of man on Earth and as the ascended Lord. The book of

Acts is as much a story of what Jesus has done as is the Gospel itself.

Many times, in reading the Gospel, one senses that Luke has the church in

mind. The words Jesus spoke and the deeds He performed are put together in

such a way that the church may understand better its role as witness and

servant.

The Spirit guided Luke in three ways as the evangelist placed his special

stamp on the telling of the gospel story: first, by seeing that the special

material Luke alone recorded was included; second, in Luke's selection of

words; third, in the order in which he arranged his material.

I. SIGNS, SONGS, AND THE SPIRIT (LUKE 1:1-56).

Throughout Luke's books the intervention of angels and the direction of

the Holy Spirit are mentioned frequently. Luke emphasizes God's direct

action in human affairs.

SEARCH AND LEARN: Study the chart below that compares the first

two chapters of Luke with the same chapters in Matthew. As you study

the list of events, notice how much we depend on these two authors for

our knowledge of the events surrounding Jesus' birth and childhood.

Incident

The Human Ancestry of Jesus

Matt.

1:1-17

Mark

Luke

3:23-38

John

The Announcement to

Zacharias

1:5-25

The Annunciation

1:26-38

Mary's Visit to Elisabeth

1:39-56

Birth of John the Baptist

1:57-80

The Announcement to Joseph;

His Marriage

1:18-25

Birth of Jesus

2:1-7

The Announcement to the

Shepherds

2:8-20

The Circumcision

2:21

Presentation at the Temple

2:22-38

Visit of the Magi

2:1-12

Flight to Egypt

2:13-18

Return to Nazareth

2:19-23

2:39, 40

First Passover Visit

2:41-50

Youth and Young Manhood

2:51, 52

—Adapted from

SDA Bible Commentary, vo .

5, p. 196

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World

The gospel story begins in the temple, where the people of God came

continually for cleansing and forgiveness. By placing Jesus in such a setting

Luke emphasizes His humanity. Jesus lived and taught on Planet Earth. His

teachings and deeds are those of a real person.

Luke places several events within the temple boundaries. At the end of

thC Gospel the disciples are there (Luke 24:53). The first Christians made it

their base for worship and witness (Acts 2:46).

How does the Bible describe the characters of those through whom

God worked to bring about His will? Luke 1:6; 2:25.

1. John's Birth Announced (Luke 1:12-17).

Zacharias "was standing before the golden altar in the holy place of the

sanctuary. The cloud of incense with the prayers of Israel were ascending

before God.

"—The Desire of Ages,

p. 97. The angel instructed him as to the

special nature of John's lifestyle and witness (Luke 1:15-17). The Nazarite

vow (Num. 6:1-21) included abstinence from wine and strong drink.

Two themes important to the way Luke tells his story emerge. The first is

the note of warmth and joy with which Luke fills both Luke and Acts. (See

Luke 19:6-10 and Acts 2:46, 47.) The second theme vital to our understand-

ing of Luke is the presence and guidance of the Holy Spirit.

What active part does the Spirit take in fulfilling the plan of salva-

tion? Luke 1:67; 10:21; Acts 2:4.

The miracle of John's birth reminds us of Sarah (Gen. 21), of Rachel

(Gen. 30), of Hannah (1 Sam. 1), and the Shunammite woman (2 Kings 4).

In the same way that God told Abraham and Sarah that the world would be

blessed through Isaac, the angel told Zacharias that blessing would come

from the birth of his son. (Compare Gen 22:18 and Luke 1:14-17.)

The Virgin Birth (Luke 1:26-38).

In God's plan the humanly impossible happened. Where Zacharias quib-

bled, Mary submitted to God's will (verse 38). Jesus was conceived in her of

the Holy Spirit. He was the "holy child." Although this and other sections

of Luke tell of miracles, signs, and wonders, Jesus is the true Sign of our

salvation.

Luke's source for this story may have been Mary herself. God favored her

by choosing her to bear His Son. Her reactions to the will of God demon-

strate her simple faith and complete devotion. Because of her willing sub-

mission God blessed her in a special way. (See Luke 1:28-30, 42.)

Mary's Song (Luke 1:46-56).

The songs and prophetic psalms of Luke 1 may have formed part of the

praise and music of the early church. Four songs that still form part of cur-

rent church music are Mary's song, the song of Zacharias, the Gloria in

Excelsis of the angelic host, and Simeon's prayer.

1616

COMPARE Mary's psalm with some of the Old Testament praises to

God. (Compare Luke 1:47 with Hab. 3:18; Luke 1:48 with 1 Sam. 1:11;

Luke 1:50 with Exodus 20:6; and Luke 1:54, 55 with Micah 7:20.)

Because God acts to uplift the lowly, Jesus later could speak confidently

of the meek inheriting the earth. Because God acts today to fulfill the prom-

ises, we may have assurance of eternal life in Christ. In these and other ways

the first chapters of Luke set themes for his Gospel and for the New Testa-

ment as a whole. In Galatians 3 Paul picked up the thoughts expressed by

Mary, who saw Jesus' birth as fulfilling the promises made to Abraham.

II. THE BIRTH OF JOHN (Luke 1:57-80).

This section of the lesson and the section that follows describe how the

prophecies of the birth of John and the birth of Jesus were fulfilled.

The Significance of John's Birth.

The work that John was to do had been prophesied in Malachi 4:5, 6. (See

Luke 1:17.) Now the time had come for the birth of the child.

How did God use the events surrounding the birth of John to focus

attention on His gracious actions? Luke 1:64-66.

God's favor to Elisabeth caused much comment (verse 58). Joy filled the

community where the family lived. Luke alone gives us these details that

help us understand how both John and Jesus were able to generate a large

following quickly. From the very beginning their lives were associated with

great signs. The communities would not forget this and would continue to

wonder about what all this might mean.

The Prophecy of Zacharias (Luke 1:67-79).

The song recorded in these verses can be outlined in two parts:

Verses 68-75: Praises to God for His blessings.

Verses 76-79: A song in honor of the child and his destiny.

Zacharias spoke first of the salvation about to dawn through the gracious

actions of God. He declared these actions to be the precise fulfilment of the

promises made to the fathers.

The promised salvation came at the time of greatest need. "Sin had be-

come a science, and vice was consecrated as a part of religion. Rebellion had

struck its roots deep into the heart, and the hostility of man was most violent

against heaven. It was demonstrated before the universe that, apart from

God, humanity could not be uplifted. A new element of life and power must

be imparted by Him who made the world."—The

Desire of Ages,

p. 37.

SEARCH AND LEARN: Become acquainted with the parallels between

the prophecy of Zacharias and those of the Hebrew prophets by filling

in the blanks below:

Luke 1:68 compared to Ps. 106:4, 5—God visits and saves His people.

Luke 1:69 compared to Ps. 18:2



Luke 1:71 compared to Ps.

106:10

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Luke 1:72 compared to Ps. 106:45

Zacharias stated that John would be a "prophet of the Most High" (verse

76, RSV). This contrasts with Jesus, the "Son of the Most High" (verse 32,

RSV). The New Testament insists that the role of John was to prepare the

way for the coming of Jesus. (See Matt. 3:3; Mark 1:2; Luke 3:4-6; Acts

13:24.) The Old Testament spoke of a forerunner who would go before the

Lord (lsa. 40:3; Mal. 4:5). John fulfilled these promises.

How does God provide for the salvation and well-being of mankind?

Luke 1:77-79.

Salvation and its history provide the plot and structure for what Luke

wrote. The when, where, what, who, and why of God's salvation permeate

his words.

NOTE:

We have no record of inspired words during the four hundred years

between the writing of Malachi and the conception of Jesus. Luke recorded

seven new Spirit-inspired sayings given in the space of the few months that

surround the time of Jesus' birth. The voice of inspiration, unrecorded for so

long, now spoke of the coming Messiah and His salvation.

III. JOY TO THE WORLD (Luke 2:1-52).

1. Kings and Governors (Luke 2:1-5).

At the beginning of Luke's Gospel we met Herod, the ruler of Judea

(Luke 1:5). Now, as the moment of the birth of the King of kings ap-

proaches, we meet Augustus, the emperor of Rome (Luke 2:1). Note how

specific Luke is about who is the governor (verse 2), the territory he governs

(verse 2), the hometown of Jesus (verse 4), His birthplace (verse 4), and His

linear descent (verses 4, 5).

Thus Luke established the historical Jesus. He put Him into a real world

with real history behind Him. This is no fantasy, no fiction, but fact. Jesus'

presence on earth provides an anchor for our faith in God's power to save,

deliver, and give victory over sin.

SEARCH AND LEARN: List the titles given Jesus in Luke 1 and 2:

Luke 1:31

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Luke 1:32



Luke 1:35



Luke 2:11



Luke 2:26

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THINK IT THROUGH: What do these titles teach us about the nature

of Christ?

The Birth of Jesus (Luke 2:6-20).

Shepherds ranked low on the scale of the Jewish hierarchy. They had

continuous contact with animals, which made ritual cleanliness difficult.

After He was born Jesus, the Lord of the world, was placed in an animal

food trough. The inhospitable world into which Jesus came (verses 7, 12)

contrasted sharply with the compassion and care that the Lord showed oth-

ers.

THINK IT THROUGH: Consider the answer you would give to the

scoffer who asks, Where is the peace and goodwill that the angel prom-

ised? Luke 2:10:14.

Respect for the Law of Moses (Luke 1:8, 9; 2:21-24).

Luke records the details of how Zacharias served in the temple and Joseph

and Mary made the simplest possible dedication offering. Luke shows great

respect for the Law of Moses. Later Paul took a vow according to the Law

(Acts 21:18-26). Jesus distinguished the Law of Moses from the Ten Com-

mandments, basing His moral and ethical teachings on the Ten Command-

ments.

The Early Years (Luke 2:25-52).

One short incident alone comes to us from the thirty years Jesus spent in

Nazareth. We know that during these years God continually watched over

both Jesus and John. "He seemed as one who was set apart. His hours of

happiness were found when alone with nature and with God. Whenever it

was His privilege, He turned aside from the scene of His labor, to go into the

fields, to meditate in the green valleys, to hold communion with God on the

mountainside or amid the trees of the forest.

"—The Desire of Ages,

pp. 89,

90.

Jesus submitted to His parents. He listened while they taught Him from

the Scriptures. He also learned Joseph's trade.

What startling fact did Simeon recognize about the salvation which

Christ would bring? Luke 2:30, 31.

Simeon made direct reference to Jesus' salvation being offered to the

Gentiles (verse 32). Thus the theme of salvation to all peoples enters at the

very beginning of the story. When Jesus had lived only eight days Anna

became one of the first evangelists, speaking "of him to all them that looked

for redemption in Jerusalem" (verse 38).

Through this array of events we must perceive God planning and execut-

ing His plans. When we wonder about other parts of God's plan that are not

yet fulfilled, we may draw hope and confidence from what He did in Jesus

Christ. Because Jesus came once and fulfilled prophecy, He will come

again. Because the Spirit filled devout persons with joy and confidence, we

know that He also can fill us. The Christian hope for the future rests in that

divine moment when Jesus became flesh and dwelt among us. God put Him-

self, literally and physically, into our world and changed the course of his-

tory.

FURTHER STUDY AND MEDITATION:

On the timing of Jesus' birth: "the fullness of the time had come.

Humanity, becoming more degraded through the ages of transgression,

called for the coming of the Redeemer. Satan had been working to make the

gulf deep and impassable between heaven and earth. . . . Then Jesus came to

restore in man the image of his Maker. None but Christ can fashion anew the

character that has been ruined by sin.

"—The Desire of Ages,

pp. 34, 37, 38.

Read the entire chapter, pp. 31-38.

"With deep earnestness the mother of Jesus watched the unfolding of

His powers, and beheld the impress of perfection upon His character. With

delight she sought to encourage that bright, receptive mind. Through the

Holy Spirit she received wisdom to co-operate with the heavenly agencies in

the development of this child, who could claim only God as His Father."—

The Desire of Ages,

p. 69.

Think of the implications of the following verses on your own life and

witness as a Christian: "For he chose us in him before the creation of the

world to be holy and blameless in his sight. In love he predestined us to be

adopted as his sons through Jesus Christ, in accordance with his pleasure

and will—to the praise of his glorious grace, which he has freely given us in

the One he loves" (Eph. 1:4-6, NIV).

SUMMARY:

God fulfilled His purpose of offering salvation through His

beloved Son. Accompanied by prophecy, signs, the witness of angels, and

the filling of the Spirit, John and Jesus were born. Peace and goodwill came

to mankind, even though many have not yet accepted these results.

— APPLICATION

How does the history of Jesus' human existence strengthen my

faith?

How does the Spirit confirm in my life the reality of the living

Jesus?

What preparation may I make for the promised outpouring of the

Spirit in these last days?

What can I let the Spirit do in me that will assure my readiness for

Christ's second coming?

Adult

Lesson

Expectations Fulfilled

THIS WEEK'S STUDY: Luke 3:1 through 4:37.

MEMORY TEXT: "The fame of him went out into every place of

the country round about" (Luke 4:37).

0 3

CENTRAL THOUGHT:

Jesus' example shows us that we are to be bap-

tized and points the way to the victory we can gain over sin and Satan.

OVERVIEW: Luke 3-4:37

3:1-20

Preparation

3:21-38

Beloved Son

4:1-13

Victory

4:14-37

The kingdom

announced

John preaches

repentance

Jesus baptized;

His genealogy

Jesus defeats

Satan

Miracles begin

INTRODUCTION:

The list of rulers in Luke 3:1, 2 makes it possible for us

to fix the ministry of John about 27 A.D. We do not know how long he

preached before Jesus' baptism and his own imprisonment (verse 20), but it

was not very long. John made a considerable impact on the Jews. Groups of

his followers later attached themselves to the church (Acts 19:1-7). Appar-

ently, John did not begin a separate movement but lived according to his

word: "He must increase, but I must decrease" (John 3:30). In the same

way that John prepared the people for the coming of Jesus, we, as God's

Elijah people today, are to prepare the world for the second coming.

What is said of John the Baptist must also apply to God's latter-day mes-

sengers: "Such a messenger must be holy. He must be a temple for the

indwelling Spirit of God.

"—The Desire of Ages,

p. 100.

The role of the Seventh-day Adventist movement is centered in the proc-

lamation of the Three Angels' Messages of Revelation 14:6-12. As was true

of the messages of John, these speak of a judgment and the need for a people

obedient to the will of God. They also warn of religious apostasy and de-

stroying fire. Yet the same messages offer a saving, redeeming gospel. In

the same way that John turned the hearts of the fathers to the sons, so the

message of the last days calls for reconciliation and renewal. Amid the stern

warnings of judgment it insists on the compassion and concern of Jesus as

revealed in His earthly ministry. The everlasting gospel carries with it the

gentleness of the Lamb of God to whom John pointed (John 1:29) and the

righteous wrath of God about which John warned (Luke 3:17).

I. PREPARATION (Luke 3:1-20).

1. Rulers and Priests (Luke 3:1, 2).

Following a common practice of his day, Luke authenticated Jesus' min-

istry by giving Him a specific context in history. Almost from the beginning

of Christianity some have wanted to write Jesus out of history. Luke will

have none of it. Four of the individuals listed feature prominently at the trial

of Jesus: Herod, Pontius Pilate, Annas, and Caiaphas. When Luke wrote,

people still lived who had witnessed the events described and could have

challenged his historical statements if they had been inaccurate.

2. Preparing for the Lord (Luke 3:3-18).

John worked on both banks of the Jordan (John 3:23; 10:40). The things

that stand out in his ministry are baptism and the call to repentance.

INTERPRET: List at least three key thoughts in John's message in

Luke 3:4-11 that should have prepared the people for Jesus' ministry:



Verses 4, 5.



Verses 8, 9.



Verse 11.

How does John's message echo the concerns of the ancient prophets?

Luke 3:12-14. Compare Micah 6:8.

THINK IT THROUGH: How would you apply John's commands in

Luke 3:13, 14 to your responsibility in your community and to the re-

sponsibility of the church both local and international?

John could not conceive of baptism without repentance. Although bap-

tism is a symbol, it is no empty act. Christian baptism represents repent-

ance, a changed life, and the cleansing of the Spirit.

3. Herod (Luke 3:19, 20).

The family of Herod the Great played a significant role in Luke's history:

at the beginning (Luke 1:5), at frequent intervals, and at the end (Acts 24:24;

25:13). John the Baptist, Jesus, James, Peter, and Paul all felt its despotism.

One member of the family, Herod Agrippa, met a particularly gruesome

end,, thus showing the ultimate fate of all who oppress God's people (Acts

12:20-23).

MON

II. THE BELOVED SON (Luke 3:21-38).

1. Jesus' Baptism (Luke 3:21, 22).

Jesus joined the general baptism being conducted by John. When His turn

came He stepped down into the water. Through inspiration John recognized

Him as the "Lamb of God" (John 1:29). Perhaps nothing shows us more

SUN

clearly the prophetic role of John than his understanding that Jesus' mission

would completely supersede his.

What lesson can we learn from Jesus' praying as the Spirit de-

scended? Luke 3:21.

"Never before have the angels listened to such a prayer. They are eager to

bear to their loved Commander a message of assurance and comfort. But no;

the Father Himself will answer the petition of His Son. Direct from the

throne issue the beams of His glory. The heavens are opened, and upon the

Saviour's head descends a dovelike form of purest light. . . . The people

stood silently gazing upon Christ. His form was bathed in the light that ever

surrounds the throne of God. His upturned face was glorified as they had

never before seen the face of man. From the open heavens a voice was heard

saying, 'This is My beloved Son, in whom

am well pleased.'

"—The De-

sire of Ages,

p. 112.

2. The Genealogy (Luke 3:23-38).

Luke's decision to include the genealogy of Jesus shows how important

he thought such details to be.

SEARCH AND LEARN: Examine the differences between the two ge-

nealogies of Jesus, Luke 3:23-38; Matt. 1:1-16, noting the following:

The order of listing.

The immediate and most distant ancestors listed.

How Jesus is identified in the listings.

Some things we may discover about the purpose of Luke's genealogy:

It shows Jesus as a descendant of David. That is important in order to

establish Him as Messiah and coming King.

It stresses Jesus' humanity in contrast with the record of the divine

Voice which declared Him "beloved Son."

Some listed in the genealogies recorded in Matthew and Luke had

humble origins but became part of God's greater plan.

What importance would you attach to Jesus' humanity? How does it

help to know that He came "in the flesh"? Would Luke's story thus far

lead you to acknowledge the divinity of Jesus? Luke 3:22; 2:10, 11.

Compare John 1:1-3, 14; Matt. 1:23.

"By His humanity, Christ touched humanity; by His divinity, He lays

hold upon the throne of God. As the Son of man, He gave us an example of

obedience; as the Son of God, He gives us power to obey.

"—The Desire of

Ages,

p. 24.

III. VICTORY (Luke 4:1-13).

Jesus was "led by the Spirit" (verse 1) up and down the wild lands. God

did not let Jesus go alone to meet the Devil, nor does the trusting Christian

meet temptation or trial alone.

ILLUMINATION:

"If we have in any sense a more trying conflict than

had Christ, then He would not be able to succor us. But our Saviour took

humanity, with all its liabilities. He took the nature of man, with the possi-

bility of yielding to temptation. We have nothing to bear which He has not

endured.

"—The Desire of Ages,

p. 117.

Make a list of points from the story of Jesus' temptation which help

you in your own personal struggle against the wiles of Satan. Luke 4:1-

13; Heb. 4:14-16.

Jesus' victory stands in marked contrast to Israel's failure in their wilder-

ness experience. A special feature of the story places Satan in retreat. He left

Jesus "until an opportune time" (Luke 4:13, NIV). Matthew records that

the angels waited on Him at the end of the trial (Matt. 4:11). Luke reserves

mention of the ministration of the angels to the time of almost overwhelming

distress and temptation (Luke 22:43, 44).

How were the temptations and the victories of Jesus regarded as the

early followers of Jesus reflected on them? 2 Cor. 5:21; Heb. 2:10, 17.

IV. THE KINGDOM ANNOUNCED (Luke 4:14-37).

1. In the Synagogue on the Sabbath (verses 14-19).

Jesus' visit to His hometown synagogue came at the end of a series of

Sabbath preaching and teaching engagements (verses 14, 15). As a general

rule both Jesus' and Paul's presence in a synagogue indicate Sabbath obser-

vance. Jesus' "custom was" to attend the synagogue (verse 16).

What gave authority to Jesus' ministry? Luke 4:14. Compare Acts

4:31, 32.

Jesus came both with the right to preach and teach and with power to do

mighty deeds. His fame grew out of the evidence of that power. He spoke

with authority and simplicity. "He brought plain, simple truth to their com-

prehension. How simple His language! Even the poorest, the unlearned and

ignorant, could understand Him. "—Ellen G. White Comments,

SDA Bible

Commentary, vol.

5, p. 1120.

SEARCH AND LEARN: In John 1:38 we read the first words from

Jesus' lips as He begins His ministry, "What seek ye?" Compare this

with His first words recorded by the other Gospel writers. Matt. 4:17;

Mark 1:14, 15; Luke 4:17-21.

Luke says that Jesus came preaching the kingdom (Luke 4:43). Because

the first three Gospels (Matthew, Mark, and Luke) take a similar approach

to the story of Jesus, they are called the Synoptic (see together) Gospels,

even though each has unique sections. Luke's use of the Nazareth sermon

sets him apart from Matthew and Mark. John, whose Gospel for the most

part contains material not found in the Synoptics, begins with the majestic

and authoritative statement about Jesus as the Word.

What is the significance of Luke's selection of the Nazareth sermon as

his first recorded words of Jesus' ministry? Luke 4:17-19. (Compare

Isa. 61:1, 2; Luke 19:10.)

Jesus declared the year of God's acceptance of mankind ("the acceptable

year of the Lord," Luke 4:19). He was looking forward to the benefits of

His atonement. The year of God's favor or grace has never closed. We are

caught up in the offer of His grace.

What did Jesus imply about the responsibility of the church and of

each member to those in need? Luke 4:17-19. (Compare Matt. 25:34-

45.)

2. Reaction in Nazareth (Luke 4:20-30).

First Jesus met Satan. Now He met the opposition of His own people. Not

until His death did He escape from these two opponents.

ILLUMINATION:

"Truth was unpopular in Christ's day. It is unpopular

in our day. It has been unpopular ever since Satan first gave man a disrelish

for it by presenting fables that lead to self-exaltation. Do we not today meet

theories and doctrines that have no foundation in the word of God? Men

cling as tenaciously to them as did the Jews to their traditions."—The

De-

sire of Ages,

p. 242.

Whom did Jesus select from the Old Testament as examples of saving

faith? Why did the Jews of Nazareth react so violently? Luke 4:25-28.

Jesus now came to Capernaum by the Sea of Galilee, a central point from

which much of His ministry extended.

Demon possession apparently afflicted many in the times of Jesus. Simi-

lar conditions still exist in some primitive areas of the world. Many who

have lived in such areas testify to the power of the name of Jesus in helping

such individuals. In more developed societies Satan works just as persis-

tently, and his hold also can be broken only through the power of Jesus.

How does this incident demonstrate Jesus' ministry as one of power

and authority? Luke 4:8, 12, 34, 35.

Take note of the positive reactions to Jesus' ministry from its very begin-

ning.

With power: verse 32.

Created fame: verses 14, 37.

Well received: verses 22, 36.

Received with astonishment: verse 32.

In contrast with this, the angry mob scene of verses 28-30 predicted how

such fame and honor easily might turn into hatred and violence. This story,

unique to Luke, counterpoints the stories of Jesus' immense popularity that

follow.

Each of us, in our own way, is poor, broken-hearted, captive, blind, and

bruised. We walk the world wounded with sin and death. But will we heed

the Yes of God's favor and answer with our own Yes of faith? This question

lies at the very heart of Luke's telling of the gospel story. At the end of His

recital of the gospel he wants us to declare our faith in Jesus.

FURTHER STUDY AND MEDITATION:

This insight about John the Baptist is helpful: "John did not fully un-

derstand the nature of the Messiah's kingdom. He looked for Israel to be

delivered from her national foes; but the coming of a King in righteousness,

and the establishment of Israel as a holy nation, was the great object of his

hope.

"—The Desire of Ages,

p. 103. Ellen White has four chapters on John

the Baptist. Read the one entitled "The Voice in the Wilderness," pp. 97-

108.

On the nature of Christ's temptation two chapters in

The Desire of

Ages,

pp. 114-131, have excellent comments. Here is one gem: "Christ had

come to disprove Satan's claim. As the Son of man, Christ would stand

loyal to God. Thus it would be shown that Satan had not gained complete

control of the human race, and that his claim to the world was false. All who

desired deliverance from his power would be set free. The dominion that

Adam had lost through sin would be recovered."—The

Desire of Ages,

115.

SUMMARY:

John the Baptist came preaching his message of repentance

and cleansing. After His baptism Jesus defeated Satan during the temptation

in the wilderness. He preached in Galilee, quickly gaining wide popularity,

but at the same time opposition began to appear.

—APPLICATION

How should I relate to John's message of repentance, reconcili-

ation and preparation? How may I be part of the last-day Elijah

message?

Where can I see parallels in the life of Jesus to the temptations I

face? How does His example instruct me in overcoming tempta-

tion?

What practical steps may I take this week as a partner of Jesus in

ministry to the needy?

Adult Lesson



Days of Popularity

THIS WEEK'S STUDY: Luke 4:38 through 6:49.

sae

MEMORY TEXT: "Be ye therefore merciful, as your Father in

=VI

heaven is merciful" (Luke 6:36).

CENTRAL THOUGHT:

Life in the kingdom of God brings healing and

forgiveness. It also brings radical changes in the way that we relate to oth-

ers.

OVERVIEW: Luke 4:38-6:49

Luke 4:38-44;

5:12-26

5:1-11; 27-39;

6:12-19

6:1-11

6:20-49

Healing and

Forgiveness

Calling and

Instructing

the Disciples

The Sabbath

Life in the

Kingdom

Simon's mother,

a leper and a

paralytic

healed; sins

forgiven

Simon, James,

John, and Levi;

Jesus and

prayer;

12 selected

Compassion on

the Sabbath

Jesus teaches

about relation-

ships within

and outside

the kingdom

INTRODUCTION:

Many scholars regard Luke as one of the great the-

ological minds of the New Testament. Apart from a few references in the

-epistles we virtually have no other source of information about the history of

the early church than that which Luke provided. He tied together the Gospel

and the story of the early years in a remarkable presentation of the history of

God's saving act in Jesus Christ.

Even when telling the same story or relating the same teaching as the

other Gospel writers, Luke differs in choice of words and, at times, in- se-

quence of events and emphasis. This we should expect. Large quantities of

material were readily available (John 21:25). "The writers of the Bible were

God's penmen, not His

pen."—Selected Messages,

bk. 1, p. 21. On the

other hand we should not turn the writing of the Word of God into a secular

or human event. "For it was not through any human whim that men proph-

esied of old; men they were, but, impelled by the Holy Spirit, they spoke the

words of God" (2 Peter 1:21, NEB).

Because each of the Gospel writers wrote from his particular perspective

and background, our lives as Christians are enriched. We should rejoice in

the variety that the Spirit has given us and not stumble over minor differ-

ences of interpretation. At the end of each Gospel the child of faith will

again confess Jesus Christ as Lord and Redeemer. That, after all, is what the

writer and his Guide desire.

I. HEALING AND FORGIVENESS (Luke 4:38-44; 5:12-26).

Jesus already had offended some by healing the possessed man on the

Sabbath (Luke 4:31-37). All of the Gospel writers make the point that Jesus

went out of His way to heal on the Sabbath. On the Sabbath Jesus performed

the first miracle recorded in Luke's Gospel.

1. Healing Continues (Luke 4:38-44).

Jesus healed Simon's mother-in-law on the Sabbath, but in private. This

miracle occurred before the call of Simon and no doubt had considerable

influence on the future disciple. Just as the devil possessing the man in the

synagogue had fled at Jesus' rebuke, so the high fever "left her" at Jesus'

rebuke. This does not mean that both fever and possession are forms of

demonism, but that both the devil's direct control of a person and the more

indirect result of Satan's activity—sickness--cannot withstand Jesus'

power.

What do the story about Simon's mother-in-law and Jesus' concern

for the needy recorded in Luke 4:39, 40 teach us about the Christian's

privilege in serving others?

The devils witnessed at least twice to the true nature of Jesus. What the

world around could not perceive, the devils, whose master already had felt

Jesus' authority, knew only too well. They recognized Jesus as:

The "Holy One of God"—Luke 4:34; compare Luke 1:35 and 3:22.

"Christ the Son of God"—Luke 4:41; compare Luke 2:11, 26.

What was significant about the way Jesus answered the urgent demand

that He not leave the district where He was working? Luke 4:42, 43.

He met the demand by explaining the needs elsewhere which only He

could appreciate (verse 43). In doing so Jesus gave a model for all who do

urgent business for the King of kings. We who carry His commission dare

not confine our work to one area, one race, or one culture. The world is our

field.

ILLUMINATION:

"In the excitement which then pervaded Capernaum,

there was danger that the object of His mission would be lost sight of. Jesus

was not satisfied to attract attention to Himself merely as a wonder worker or

a healer of physical diseases. He was seeking to draw men to Him as their

Saviour. While the people were eager to believe that He had come as a king,

to establish an earthly reign, He desired to turn their minds away from the

earthly to the spiritual. Mere worldly success would interfere with His

work."—The

Desire of Ages,

p. 260.

SEARCH AND LEARN: Examine the miracles in Luke 5:12-26. How

do these miracles relate to Jesus' mission as outlined in Luke 4:17, 18.

2. A Man of Prayer.

At Jesus' first public appearance He bowed in prayer (Luke 3:21;

The

Desire of Ages,

p. 111). Luke tells us that He took time to be alone with God

(Luke 4:42; 5:16). This pattern continued throughout His ministry. (See

Luke 6:12; 9:18, 28 and other references.) The early church also prayed

(Acts 1:14). A praying Christ and a praying church fulfilled God's mission.

In a special way prayer marked the critical points in Jesus' ministry: His

baptism, His transfiguration, His trial in Gethsemane, and His suffering on

the cross.

What purposes did prayer fulfill in Jesus' life?

Through prayer He found strength to accomplish God's will (Luke

22:41, 42). In John's Gospel Jesus expressed Himself frequently about

His submission to the will of God (John 6:38, 39).

Prayer maintained the oneness of the Son with the Father (John 17:21-

23). Prayer also maintains the unity of the church.

Prayer aided Jesus during the sufferings He endured (Heb. 4:14-16;

5:7).

ILLUMINATION:

"As one with us, a sharer in our needs and weaknesses,

He [Jesus] was wholly dependent upon God, and in the secret place of

prayer He sought divine strength, that He might go forth braced for duty and

trial. . . . Through continual communion [with God ] He received life from

God, that He might impart life to the world. His experience is to be ours.

"—

The Desire of Ages,

p. 363.

What do we learn about faith from the miracles of Jesus? How does

faith show itself? Luke 5:12, 13, 18, 19.

The crippled man had people bring him to Jesus and then had them break

open a roof. Faith cannot be isolated from action. To have faith means to do,

to depend, to act with trust and hope in Jesus.

Jesus linked healing with the forgiveness of sins. Wholeness could only

come into a heart at peace with God. From the moment of forgiveness a new

relationship governed the life of the forgiven (1 John 1:9).

II. CALLING AND INSTRUCTING THE DISCIPLES (Luke 5:1-11;

27-39; 6:12-19).

1. Fishermen Called (Luke 5:1-11).

Jesus selected His disciples from the humbler professions. He saw in

them men who held no false views of self-importance. Later He would de-

clare His mission particularly among the despised. They provided an open

page on which the will of God might be written and expressed.

Simon let down the nets at Jesus' command. What other reactions of

the disciples to Jesus' call help us understand what He saw in these

men? Luke 5:5-11.

2. A Tax-Gatherer Added (Luke 5:27-29).

Matthew naturally adds more detail about his own call (Matt. 9:9-17).

Tax-gatherers (publicans) appear frequently in the Gospels. Some held con-

tracts from the Roman government to collect poll tax over a wide area.

Zacchaeus, a chief tax-gatherer, was one of these. Others worked at toll or

customs points (Levi Matthew), or went from home to home collecting the

head tax. Most Jews despised and hated them, not only because they repre-

sented the Roman power but also because they diverted money to their own

use.

What special role did Jesus assign the Twelve? Luke 6:13. How did

the church view their role later on? Acts 1:26; 2:14, 37.

ILLUMINATION:

"The fact that they were humble men would not dimin-

ish their influence, but increase it; for the minds of their hearers would be

carried from them to the Saviour, who, though unseen, was still working

with them. The wonderful teaching of the apostles, their words of courage

and trust, would assure all that it was not in their own power that they

worked, but in the power of Christ.

"—The Acts of the Apostles,

pp. 22, 23.

III. THE SABBATH (Luke 6:1-11).

Sovereign Over the Sabbath (Luke 6:1-5).

The incident Jesus referred to is recorded in 1 Sam. 21:1-6. David per-

suaded Ahimelech, the priest, to give him the shewbread from the altar to

satisfy the extreme hunger of his troops. The authority of the future king of

Israel and the need of the men involved overrode the requirements of the law

of Moses.

For Jesus and His disciples the position was a little different. The story

does not mention extreme hunger. It was a casual act of plucking grain,

rubbing it in their hands and eating. The experts in the law saw this as secu-

lar work on the Sabbath—reaping and winnowing.

THINK IT THROUGH: In exercising sovereignty over the Sabbath,

what power did Jesus show? From what requirements about the Sab-

bath did Jesus' act free us? What restraints still remain? Luke 6:5;

23:56.

Compassion and the Sabbath (Luke 6:6-11).

Thus far, Luke's report of Jesus' Sabbath deeds teaches us that:

Jesus went regularly to the synagogue on Sabbath (Luke 4:16).

He showed His power over satanic forces on the Sabbath (Luke 4:34,

35).

WED

MEI

He visited and healed in private homes on the Sabbath (Luke 4:38,

39).

Jesus used divine authority to reinstitute the true meaning.of the Law

(Luke 6:5).

Works of compassion are appropriate on the Sabbath (Luke 6:10).

Note that Sabbath worship was "his custom." Jesus did not let good

deeds take the place of worship with the community of faith. The empha-

sis Luke places on the Sabbath both in the Gospel and Acts cannot be

ignored. The pattern of support for appropriate Sabbath-keeping begins in

the Gospel and never fades from the New Testament.

IV. LIFE IN THE KINGDOM (Luke 6:20-49).

Although this sermon seems to have taken place on the plain (Luke 6:17),

the fact that it was preceded by a night of prayer followed by the ordination

of the disciples ties it in with the address known as the Sermon on the Mount

outlined in Matthew 5-7. Ellen White's description of the locale of the Ser-

mon on the Mount helps harmonize the two accounts:

"With words of prayer and instruction, [Jesus] laid His hands upon their

heads in benediction, setting them apart to the gospel work. Then He re-

paired with them to the seaside, where in the early morning a great multitude

had already begun to assemble. . . . Then, as the narrow beach did not afford

even standing room within reach of His voice for all who desired to hear

Him, Jesus led the way back to the mountainside. Reaching a level space

that afforded a pleasant gathering place for the vast assembly, He seated

Himself upon the grass, and His disciples and the multitude followed His

example.

"—Thoughts From the Mount of Blessing,

p. 4.

SEARCH AND LEARN: Compare the presentation of the Beatitudes in

Matthew 5:1-12 with the account in Luke 6:20-26. Make a note of the

differences you find. Examine a similar list of blessings and cursings in

Deuteronomy 28:3-6; 16-19. Why does the Lord announce both bless-

ings and woes?

ILLUMINATION: "By

his addition of the woes and various small modifi-

cations Luke has brought out the social concern inherent in the message of

Jesus and has accented the contrast between suffering now and future re-

ward. Matthew, however, by adding further beatitudes and making more

extensive modifications has turned the beatitudes into a programme of

Christian righteousness ."—I. Howard Marshall,

The Gospel of Luke,

(Eng-

land: Paternaster Press, 1978), p. 246.

1. Love Your Enemies (Luke 6:27-36).

Twice Jesus commanded "love your enemies" (verses 27, 35). This takes

Christian relationships one step further than the simple command to "Love

your neighbor." To love one's enemies would immediately include Gentiles,

especially the Romans. Nowhere in the Greek, Latin, or Jewish literature of

the time does anyone except Jesus propose, "Love your enemies," although

the command to love your neighbor and the golden rule both appear.

ANALYZE: List the features of the love Jesus commands us to have.

How would you apply these as principles today? To whom? When?

Luke 6:27-29, 35, 36.

How does Jesus expect us to show that we are "sons of the Most

High"? Luke 6:35, 36. Compare Jesus' conclusion in this passage with

the similar one in Matthew 5:44-48. What does this teach us about the

practical nature of Christ's commands concerning Christian living?

Jesus set Christian right-doing within relationships: a saving relationship

with God and a servant relationship to our fellow beings. The love Jesus

commands views itself as within a covenant. Our covenant relationship to

other persons requires that we seek their best good. We are to live in patient

devotion to others' welfare.

2. The Blind Leading the Blind (Luke 6:37-45).

In a series of rich symbols, Jesus highlights the ease with which people

judge others and fail to see their own faults. Note the following:

Our blindness—verse 39.

Sawdust in the eye—verses 41, 42.

The fruit of a tree—verses 43, 44.

The treasure of the heart—verse 45.

How may we avoid a judgmental attitude? What practical steps

should we take to prevent the problem of hypocrisy? Verses 36, 37, 40,

45.

3. Hearing and Doing (Luke 6:46-49).

Back then, as today, people liked to listen to this fascinating Teacher. They

often talked about what He said and did, but most did not take His instruc-

tions seriously enough to put them into action.

What further help do other New Testament writers give in under-

standing the relationship we have with others? Phil. 2:3, 4; James 3:11-

14.

Jesus' frequent teachings about how we should relate to one another help

us understand how common it is to have broken or faulty relationships. He

regarded the governing and healing of such relationships as a key part of His

ministry.

We call Jesus' teaching "moral" or "ethical," but at the simplest level it

speaks to us about getting along with each other. Within the kingdom, love

governs relationships.

At the end of the sermon Jesus asked a simple direct question, "Why call

TAU

me, Lord, Lord, and do not the things which I say?" (Luke 6:46). When the

commands come from the Lord Himself and involve our life within the king-

dom of God, nothing should deter us from obedience.

The obedient person "is like a man which built an house, and digged

deep, and laid the foundation on a rock: and when the flood arose, the

stream beat vehemently upon the house, and could not shake it: for it was

founded upon a rock" (Luke 6:48). Jesus is that Rock. Faith builds its ac-

tions on His Word.

FURTHER STUDY AND MEDITATION:

Here is one author's comment on the prayer life of Jesus and the spe-

cial emphasis Luke gives: "Luke stresses the importance of prayer. There

are two principal ways in which this interest is brought out. The first is in

recording the prayers of Jesus (3:21; 5:16; 6:12; 9:18, 28ff; 10:21ff; 11:1;

22:41ff; 23:46; seven of these are in Luke alone and they show Jesus at

prayer before each great crisis of His life). This Gospel alone records that

Jesus prayed for Peter (22:31ff). The second is in the parables which teach so

much about prayer, the friend at midnight (11:511), the unjust judge (18:1ff),

the Pharisee and the publican (18:10ff). In addition Luke records some ex-

hortations to the disciples to pray (6:28; 11:2; 22:40, 46), and he has a warn-

ing against the wrong kind of prayer (20:47)."—Leon Morris,

Luke: an

Introduction and Commentary

(England: Inter-Varsity Press, 1974), p. 46.

Take time to study the texts listed in the quotation for a view of how impor-

tant prayer was in the life of Jesus.

For more about the call and training for discipleship read the chapter

entitled "He Ordained Twelve" in

The Desire of Ages,

pp. 290-297.

SUMMARY:

Healing and forgiveness flowed from the Son of man as He

ministered in Galilee. There He called His disciples, met opposition regard-

ing the Sabbath, and preached a major sermon on interpersonal relation-

ships.

— APPLICATION

When I do wrong am I able to accept Christ's healing as well as His

forgiveness? What if someone has wronged me?

How do I react to the call to witness? What priority do

give to

witnessing? How may I be a "fisher of men" in my own commu-

nity?

Have

protected my Sabbath-keeping from harsh restraints, and

equally, from carelessness in keeping it holy? How did I keep last

Sabbath? What will I do this coming Sabbath?

Demonstrating the

Kingdom

THIS WEEK'S STUDY: Luke 7:1 through 9:50.

MEMORY TEXT: "Wherefore I say unto thee, Her sins, which

are many, are forgiven; for she loved much: but to whom little is

forgiven, the same loveth little" (Luke 7:47).

CENTRAL THOUGHT:

In order for us to receive the blessings of the

kingdom of God, faith is essential. There also must be a willingness to fol-

low Jesus, even when the risk to personal security may be considerable.

OVERVIEW: Luke 7:1-9:50

7:1-50

Relating to God's

Purposes

8:1-56

Source of Authority

9:1-50

Jesus' Mission

Confirmed

Miracles bear their

witness; Simon

and the woman

Sowing the seed;

Raising the dead

The disciples sent out;

John the Baptist; The

transfiguration

INTRODUCTION:

Twice in this lesson we meet the figure of John the

Baptist. Previously we studied about the circumstances of his birth (Luke

1:5-25; 57-60) and about his preaching and baptizing (Luke 3:1-20). Appar-

ently he suffered at the hand of Herod about the time that Jesus began His

ministry.

The Jews looked for a prophet who would appear before the end of the age

to announce and prepare for the Messiah. John the Baptist answered that

expectation. In the same way, God's latter-day people will fulfill their pro-

phetic mission immediately prior to the second coming of Jesus. The criti-

cism of the Pharisees directed toward John divided that generation. The last-

day generation also will be divided between those who prepare for Jesus'

coming and those who ignore the last-day message of warning.

John's impact on his generation raised questions about the ministry of

Jesus. Some saw such similiarity between what Jesus said and what John

had preached that they thought perhaps John had been reincarnated in Jesus

(Luke 9:19).

John's life ended at the tyrant's whim. "But the Baptist did not surrender

his faith in Christ. The memory of the voice from heaven and the descending

FAT3

dove, the spotless purity of Jesus, the power of the Holy Spirit that had

rested upon John as he came into the Saviour's presence, and the testimony

of the prophetic scriptures,—all witnessed that Jesus of Nazareth was the

Promised One.

"—The Desire of Ages,

p. 216.

Contemplating John's faithfulness Ellen White wrote: "God never leads

His children otherwise than they would choose to be led, if they could see

the end from the beginning, and discern the glory of the purpose which they

are ftilfilling as coworkers with

Him."—The Desire of Ages,

pp. 224, 225.

I. RELATING TO GOD'S PURPOSES (Luke 7:1-50).

A Gentile's Faith (verses 1-10).

In this chapter Luke brings together a series of incidents to illustrate

Jesus' question, "Why do you keep calling me 'Lord, Lord'—and never do

what I tell you?" (Luke 6:46, NEB).

In 1984 John Weidner, an Adventist who assisted in the escape of more

than 800 Jews during World War II, was declared a "righteous Gentile" by

the Israeli parliament. Similarly the Jews in Luke's story affirmed that the

centurion "was worthy" (Luke 7:4).

How did the centurion illustrate the response of faith to the power

and presence of Jesus? Verses 6-9.

This story links with the vital story of the centurion in Acts 10. Luke,

along with the other Gospel writers, made it clear that the mission to the

Gentiles had its precedent and authority in Jesus' ministry.

Jesus the Life-giver (Luke 7:11-18).

What do stories such as this one about the raising of the widow's son

teach us about the compassion of Jesus? Verses 13, 14.

ILLUMINATION:

"Jesus knew about that widow and the struggle she had

had bringing the boy up. She had given him the best she possibly could.

Now, in a few minutes she would return to her cottage home, desolate be-

cause the light of her life had been extinguished. Little did those mourning

friends realize the mighty power of this Onlooker. When the poor widow

was about to pass, He stepped forward and commanded her son to rise.

Imagine, if you can, the wonderful joy in the mother's heart when her only

son sat up and smiled."—L. Van Dolson,

Taming Tension Through Total

Health

(Hagerstown, Md.: Review and Herald Publishing Association,

1984), p. 91.

Miracles Bear Their Witness (Luke 7:18-35).

Jesus answered the questions brought to Him by John's disciples by per-

forming a series of miracles of which we have no details (verse 21). These

miracles showed how Jesus was fulfilling His mission (verse 22). (Compare

Luke 4:18 and Isa. 35:5, 6.) Jesus' life and ministry fitted the messianic

prophecies. John the Baptist did not perform miracles of this nature. (See

John 10:41.)

Those who quibble over what Jesus did or did not do will "be offended"

in Him (Luke 7:23). In the Greek the word for taking offense derives from

the springing of a trap set to catch birds. When we accept without question

what Jesus has done, we keep clear of the trap of unbelief.

How did Jesus illustrate different reactions to the preaching of God's

purpose? Luke 7:31-35.

In Proverbs 8, Wisdom assumes almost the role of a person. Solomon

sought to show the importance of experience and good counsel in ordering

life. Jesus drew on Solomon's imagery to emphasize that a right response to

God's plan is the essence of wisdom. (See 1 Cor. 1:24, 25.)

MON



4. Simon and the Woman (verses 36-50).

The similar stories in John 12:1-8 and Mark 14:3-9 should be read along

with this story in order to throw more light on the significance of the

woman's action and the various reactions to it. Luke focuses on different

details in the story and expects us to draw a different lesson. John identifies

the woman as Mary, the sister of Martha and Lazarus.

How did Jesus demonstrate that He was a prophet, and even more

than a prophet? Luke 7:39, 40, 48, 49.

THINK IT THROUGH: The parable of the two debtors (verses 41, 42)

demonstrates that a recognition of sin is essential for true repentance.

What can you do to heighten your awareness of sin?

SEARCH AND LEARN: From your study of the story of the woman at

Simon's feast, prepare answers to the following:

What was wrong with Simon's evaluation of Jesus? Luke 7: 39.

What constitutes true gratitude? Verses 40-43.

Luke told the story about Simon and Mary in order to demonstrate to his

readers how Jesus saves (verse 50). Jesus already had said that His purpose

was to call sinners to repentance (Luke 5:32). Now we learn that the faith of

the repenting sinner saved her. A student of soul-winning has much to learn

from the simple methods Jesus used.

(1)

A soul in need received a

straightforward and encouraging answer; (2) Jesus raised no doubts; He re-

mained positive; (3) Faith had the opportunity to express itself in action.

Similar examples of simple, direct evangelism appear in Luke 19:9, 10;

Acts 2:37, 38; 16:30, 31. Luke never forgot that he was writing for a church

of witnesses.

One feature of Luke's writing is the prominence he gives to women. Mary

and Elisabeth are the heroines of the first two chapters. Anna is a witness to

Jesus the Messiah (Luke 2:36-38). The healing of Simon Peter's mother-in-

law (Luke 4:38, 39) and the son of the widow at Nain (Luke 7:11-17) show

Luke's interest. At the beginning of chapter 8 (verses 2, 3) he lists some of

the women who showed hospitality to Jesus.

II.

SOURCE OF AUTHORITY (Luke 8:1-56).

The Parable of the Sower (Luke 8:4-21).

Luke next brings to our notice what Jesus said about the authority and

significance of the Word. Not only does it bring growth to the church in

numbers, but it also brings spiritual growth in the church members' lives.

What should we expect from the Word of God as it is taught and

listened to? Verses 11-15. What responsibility do we have to share the

Word even in times of difficulty? Acts 4:19, 20. How should the Word

affect our lives? Col. 1:6.

By teaching in parables Jesus offered His audiences the opportunity to dig

beneath the surface for the true meaning. On the other hand, they might turn

a blind eye, refusing to see the real point. A disciple would understand the

true significance of what Jesus taught. (See Luke 8:9, 10.) Not that God

deliberately hides from us the knowledge we need, but spiritual things are

"spiritually discerned" (1 Cor. 2:14).

ANALYZE: Discover the application of the parable of the sower by

completing the chart that follows:

Type of Soil

Type of Hearer

Beaten path

Superficial understanding; no deep commitment

Thorny ground

Bring forth fruit with patience

SEARCH AND LEARN: Study carefully the parable of the sower and

the illustration of the light on the lampstand (Luke 8:11-17) looking for

the following aspects of witnessing: (1) The content of our witness; (2)

How people react to the witness; (3) How to present our witness.

Jesus' Mission Clarified (Luke 8:19-21).

At this time Jesus' mother did not fully understand Jesus' actions and

teachings. His brothers had not yet responded. Later they would join the

band of witnesses. (See Acts 1:14.) Perhaps Luke introduces this story fol-

lowing the parable of the sower in order to show that a person may represent

poor soil at one time and good at another. The sower has responsibility for

the condition of the soil and its preparation to receive the seed. Those who

constitute the true family of God hear the Word and obey.

ri3



3. Nature Obeys Its Maker (Luke 8:22-25).

Jesus' voice brought order and peace to nature at Creation and did so

during the storm on the lake. In Jesus resided divine pOwer. To accept this

shows faith; to reject or doubt it creates fear.

ILLUMINATION:

"Sin has destroyed our peace. While self is

unsubdued, we can find no rest. The masterful passions of the heart no hu-

man power can control. We are as helpless here as were the disciples to quiet

the raging storm. But He who spoke peace to the billows of Galilee has

spoken the word of peace for every soul."—The

Desire of Ages,

p. 336.

4. The Reaction of the Gadarenes (Luke 8:26-40).

SEARCH AND LEARN: How did the following react to the healing of

the demon-possessed man?

The man himself (verses 38, 39)



The swineherds (verses 34-36)



The people of the district (verse 35)



THINK IT THROUGH: Can you think of occasions when the work of

God, even though carried on in the best way possible, brought mixed

reactions? What reasons would you give for this? What does it teach

you about effective witnessing?

5. Raising the Dead (Luke 8:41-56).

One by one Luke has put together stories that demonstrate Jesus' great

power and authority as well as showing His loving compassion for human-

ity. First we read the parable of the sower that shows how the Word exer-

cises its authority in differing situations. Then we see the word of Christ in

action. He rebukes a storm. He calls out the demons. Then His word raises

the dead (verses 52-55). At the end of this chapter we must acknowledge the

divine power of Jesus Christ, and ask the question, What does such power

mean to me?

III. JESUS' MISSION CONFIRMED (Luke 9:1-50).

Only because Jesus had (and has) the authority to confer great power on

His disciples is the continuing success of the church possible. Besides ac-

knowledging the success of Jesus' work, the vision on the mount of trans-

figuration gave heaven's blessing to the disciples' acting in Christ's stead.

1 HU

To Proclaim and to Heal (Luke 9:1-6).

These few verses lie at the heart of Seventh-day Adventist evangelism and

commitment. We minister to the whole being. A typical Adventist presence

includes a hospital or clinic, a school, a church, and a community service

center. We are not to work alone. Notice how Jesus emphasized teamwork:

"Calling the twelve about Him, Jesus bade them go out two and two through

the towns and villages. . . . It was the Saviour's purpose that the messengers

of the gospel should be associated in this way. In our own time evangelistic

work would be far more successful if this example were more closely

followed."—The

Desire of Ages,

p. 350.

Who is this Jesus? (Verses 7-22).

Herod's guilt at the murder of John provoked his curiosity about Jesus.

John's influence continued to contribute to the success of Jesus, just as he

had predicted. (See John 3:30.)

SEARCH AND LEARN: What details does Matthew 16:18, 19 add to

the report of Peter's confession that are not found in Luke 9:18-20?

How do these additional details help us understand what Jesus intended

the disciples to learn through this experience?

"The word Peter signifies a stone,—a rolling stone. Peter was not the

rock upon which the church was founded. The gates of hell did prevail

against him when he denied his Lord with cursing and swearing. The church

was built upon One against whom the gates of hell could not prevail.

"—The

Desire of Ages,

p. 413.

In Luke the confession follows the mighty miracle of feeding the five

thousand. As is true of so many other stories in Luke's Gospel, Jesus' com-

passion and service to those in need shines through. As we study such stories

we receive the challenge to minister to those in need. Such Adventist out-

reach ministries as health education programs, Community Services, and

the Adventist Development and Relief Agency have their basis in these con-

cerns of Jesus.

Glory on the Mountain (Luke 9:23-36).

In the continuing paradoxes of the kingdom the disciples must keep the

true nature of Christ hidden for the time being (verse 21) and avoid denying

their Lord before the world (verse 26). Later the church felt no restrictions

and went everywhere preaching the Word. By such cautions Jesus preserved

His ministry until the appointed time for it to end. Satan would have taken

advantage if one wrong move had occurred (Luke 4:13).

How did Jesus help the disciples understand that they must endure

trials before final victory? Luke 9:22, 26, 27.

As indicated concerning the Deity described in Ezekiel 1:28 and the An-

cient of Days introduced in Daniel 7:9, Jesus radiated the glory of God.

Luke was the only one of the Gospel authors to record that Jesus went to the

mountain to pray and that while He was in prayer the transfiguration took

place (verse 29).

4. Defeat for the Disciples, Victory for Jesus (Luke 9:37-50).

As this section of Luke's report of Jesus' ministry closes and the long

journey to Jerusalem and the cross begins, we are aware of tensions and

paradoxes in the Gospel story. Jesus answers faith with healing, yet the

disciples lack the power that their Lord possesses (Luke 9:40). Not too long

before, Jesus had given them power to overcome all devils and heal sickness

(verse 1). What had gone wrong? (Verses 46-48).

Jesus received the assurance from heaven that His ministry fulfilled the

divine purposes. Yet His disciples could not accept or understand that One

who had shared in such glory (verse 32) would suffer (verse 44). As yet they

could not understand how the power and authority that Jesus obviously pos-

sessed would not help Him evade or overcome any assault.

Although the disciples made great confessions of belief (verse 20), they

did not seem to be able to avoid human pride and selfishness (verse 46-48).

Even their humble origins did not protect them from pride of position. They,

too, had to abase themselves and become as little children. Then, and only

then, could the power of the kingdom of heaven have its sway in their lives.

FURTHER STUDY AND MEDITATION:

"Jesus never refused an invitation to such a feast. The object ever

before Him was to sow in the hearts of His hearers the seeds of truth,

through His winning conversation to draw hearts to Himself. . . . By this act

He declared that even publicans and sinners were not excluded from His

presence."—SDA

Bible Commentary, vol

5, p. 1120.

"However imperfect and sinful we may be, the Lord holds out to us

the offer of partnership with Himself, of apprenticeship to Christ. He invites

us to come under the divine instruction, that uniting with Christ, we may

work the works of God.

"—The Desire of Ages,

p. 297.

Ellen White's comments on the material covered in this lesson can be

studied in

The Desire of Ages,

chapters 62 ("The Feast at Simon's House,"

pp. 557-568), chapter 35 ("Peace Be Still," pp. 333-341), chapter 37

("The First Evangelists," pp. 349-358) and chapter 46 ("He Was

Transfigured," pp. 419-425).

SUMMARY:

Jesus' compassion and forgiveness reached across human

boundaries of prejudice to heal and redeem, thus not only demonstrating His

power and authority but also providing a basis for the future ministry of the

disciples and the church.

— APPLICATION.

What am I doing within my neighborhood to develop contacts that

are not just social but also redemptive?

What can

do to avoid the traps of pride and position that limit my

power to do God's will?

Duties and Privileges

o Disciplleship

THIS WEEK'S STUDY: Luke 9:51 through 11:54.

.§713

MEMORY TEXT: "And Jesus said unto him, No man, having

put his hand to the plough, and looking back, is fit for the king-

dom of God" (Luke 9:62).

CENTRAL THOUGHT:

Within the kingdom of God the appropriate re-

sponse of the disciple of Christ is to witness for Him and prepare for the

Judgment which all face.

OVERVIEW: Luke 9:51-11:54

9:51-10:24

Joy in Success

Human Response

10:25 to 11:13

God's Love and

God

11:14-54

How People Fail

The mission of

the seventy;

Discipleship

The Good Samaritan;

Mary and Martha;

Fatherhood

Devils cast out;

Light and

darkness; Woes

against false leaders.

INTRODUCTION:

In the previous lessons we have touched on the way in

which Jesus sought to shatter the social barriers of His day. God did so first

by sending angels to Zacharias, Mary, Joseph, and the shepherds, all of

whom came from humble origins.

We also have seen how Jesus broke down the rigid customs regarding

women, seeking to include them among His closest followers and according

them His compassion and care. This theme continues in this lesson in the

story about Mary and Martha (Luke 10:38-42). The condition of women in

those days is attested in the following comment: "Up to the age of twelve

and a half, a girl had no right to refuse a marriage decided by her father, and

he could marry her even to someone deformed. Furthermore, a father could

even sell his daughter into slavery."—Joachim Jeremias,

Jerusalem in the

Time of Jesus

(London: SCM Press, 1969), p. 364.

In another story from this week's lesson a Samaritan receives favorable

comment. The Samaritans descended from the remnants of the tribes who

stayed in Palestine following the Assyrian and Babylonian captivities. Be-

cause they intermarried with the peoples who were moved into the vacuum

caused by the exiles, they were considered inferior by the Jews. Mostly the

Jews would have nothing to do with them and vice versa.

Jesus could not find shelter in Samaria (Luke 9:53), and was not offered a

cup of water (John 4:9). The word "Samaritan" was hurled as an insult

(John 8:48). Jesus worked continuously against these and other prejudices,

thus opening the way for the universal gospel.

I. JOY IN SUCCESS (Luke 9:51 to 10:24).

1. Meeting Obstacles (Luke 9:51-62).

With the cross only about six months away, Jesus now began His Samari-

tan and Peraean ministry. When the Gospels are compared it becomes clear

that Jesus visited Jerusalem at least four times during the last year of His

ministry. Luke does not contradict this, although he notes only one such

visit. In Luke, Jerusalem symbolizes the climax of Jesus' ministry and the

crises that awaited Him there. (See also Luke 13:22.)

What attitude did Jesus expect the disciples to take toward those of

other cultures? Why? Luke 9:52-56.

Samaritans played an important part in God's plan. They are singled out

in the spread of the gospel (Acts 1:8). Similar concerns should motivate the

church toward the many ethnic and cultural groupings within nations. Not

only do peoples, tongues, and tribes need the gospel, but kindred groups do

also.

SEARCH AND LEARN: Complete the following list of various excuses

given for not becoming a disciple (Luke 9:57-62):

Unwillingness to suffer privations.



2. Laborers in the Lord's Harvest (Luke 10:1-16).

COMPLETE: Fill in the blanks below with what Jesus said about the

work of the Seventy in the following areas:

The purpose of the mission (Luke 10:1, 2)



The message to be given (verse 9)



What all must face (verse 14)



A teaching that should not be overlooked in this episode is the inevitabil-

ity of judgment. Judgment begins with attitudes toward the one who brings

the gospel (verses 5, 6). "Son of peace" (verse 6) refers to the welcoming

openness that makes it possible for the gospel to be preached. Not only does

the possibility of rejecting Jesus emerge from our witness, but so does the

possibility of knowing and accepting Him (verse 16).

3. Causes for Joy (Luke 10:17-24).

Jesus and the disciples could rejoice for three reasons:

The disciples had dealt a severe blow to the power of Satan (Luke

10:17-20).

God's grace had given insight into the identity of Jesus (Luke 10:21,

22).

The disciples had shared in God's saving action (Luke 10:23, 24).

What does the defeat of Satan mean in the practical life of the Chris-

tian? Luke 10:18; Rev. 12:10, 11.

ILLUMINATION:

"Christ's humanity was united with divinity, and in this

strength He would bear all the temptations that Satan could bring against

Him, and yet keep His soul untainted by sin. And this power to overcome

He would give to every son and daughter of Adam who would accept by

faith the righteous attributes of His character."—Selected

Messages,

bk. 1,

p. 223.

II. GOD'S LOVE AND HUMAN RESPONSE (Luke 10:25 to 11:13).

1. The Good Samaritan (Luke 10:25-37).

SEARCH AND LEARN: Note the four questions in the following verses

that provide the structure for this well-loved parable:

•

Verse 25



•

Verse 26



Verse 29



Verse 36



.UE



From what background did the lawyer ask his questions? Deut. 6:5;

Lev. 19:18. Whom would he have regarded as neighbor, non-neighbor,

or enemy?

"According to the ideas of Jewish religious leaders at that time the com-

mandment of love for one's neighbors related only to persons belonging to

one's own blood (pure Jews and therefore not Gentiles and Samaritans). In

the parable of the good Samaritan Jesus, however, teaches explicitly that

love for one's neighbor knows no bounds of nationality or of anything else,

no matter what."—Norval Geldenhuys,

The Gospel of Luke

(Grand Rapids,

Mich.: Wm. B. Eerdmans Pub. Co., n.d.), p. 311.

The question "What must I do to inherit eternal life?" was not asked as a

seeker after Christ might ask. Rather the lawyer wanted to know what ex-

traordinarily good thing he might do to provide a reserve of good deeds

against which he might draw if considered inadequate by God.

How did Jesus lead the lawyer from a legalistic concern to an under-

standing of what it means truly to love? Note the steps in Luke 10:25-28,

36, 37.

2. The Priest and the Levite (Luke 10:31, 32).

Jericho, with its orchards, gardens, and trade, housed many priests and

Levites. Plentiful produce and trade meant ample tithes. According to the

scribes, a priest or Levite who was made unclean by letting his shadow fall

on a dead body or letting blood splatter on his garments could not receive

tithes. The ritual demanded for cleansing cost both time and money. (See

Numbers 19.)

At the heart of the parable lies a radical criticism of the attitude of mind

that puts concern for religious strictness before human need. Any religion

that concentrates on form and ignores suffering fails the test of neighborli-

ness and fails to measure up to Christ's kind of love.

How does willingness to risk ourselves and our possessions for those

in need enter into Jesus' story? Luke 10:33-35.

The parables of the lost sheep and coin (Luke 15) illustrate God's commit-

ment to saving souls by recording joy in heaven. (See verses 7, 10.) The

Good Samaritan provides everything he possibly can. In this he represents

Jesus, the great and good Neighbor of this suffering world.

How did Jesus turn the nature of the question of "the neighbor"

around so that the focus was on responsibility to others? Luke 10:36,

37.

Jesus made "neighbor" a verb rather than a noun. What we ought to

for others is the important question, not who the others

are.

3. Mary and Martha (Luke 10:38-42).

Mary and Martha lived at Bethany, near Jerusalem. For background about

Jesus' relationship to this family read John 11; 12:1-8.

Mary listened to Jesus' words. She would not let Martha, with her busy

preparations for the meal, distract her. We serve Jesus better by listening to

His words, storing them in our hearts, and following them than by inordi-

nate concern about the physical details of His service.

THINK IT THROUGH: Consider what might be appropriate reactions

to this story and to other counsels given by Jesus in John 6:27; Luke

12:29-31. How do these counsels relate to discipleship? Luke 9:23-25.

4. Discipleship and Prayer (Luke 11:1-13).

How had Jesus prepared the way for the disciples' question about

prayer? Luke 11:1; 9:18, 28.

By observation the disciples learned that in Jesus' life prayer was the

secret of power. They knew that divine acknowledgement of His mission

had come on at least two occasions while He was praying (Luke 3:21; 9:29).

EVALUATE: The Lord's Prayer contains several elements that are es-

sential in the relationship between human beings and God, such as

God's fatherhood and His holiness. Study the prayer in Luke 11:2-4 and

in Matthew 6:9-13. Then list the important statements you find in this

prayer about our dependence on and relationship to God.

Luke records several stories that illustrate prayer. The story of the friend

at midnight (Luke 11:5-8) makes the point that we should go on praying

because God responds graciously to His children.

How should we relate to the fact that prayers sometimes seem unan-

swered? Luke 11:9, 10; Col. 4:2; Jude 20.

III. HOW PEOPLE FAIL GOD (Luke 11:14-54).

Devils Cast Out (Luke 11:14-26).

What lesson may we draw from Jesus' warning about the house that

He implied was empty? Luke 11:21-26.

True Enlightenment (Luke 11:29-36).

How did Jonah's ministry parallel the work of Jesus so that it might

be thought of as an apt illustration of what Jesus was doing? Jonah 1:2;

3:2-4. (Compare Matt. 12:40; Luke 6:24-26; 21:34-36.)

"The lesson is for God's messengers today, when the cities of the nations

are as verily in need of a knowledge of the attributes and purposes of the true

God, as were the Ninevites of old. Christ's ambassadors are to point men to

the nobler world, which has largely been lost sight

of."—Prophets and

Kings,

p. 274.

Jesus is like a light that enters a house, spreading illumination everywhere

(Luke 11:33-36). If we do not have that light the fault is ours.

3. Hypocrisy and Rejection (Luke 11:37-54).

What might have protected the Pharisees from hypocrisy and over-

emphasis on works of righteousness? Luke 11:42; John 5:42.

The Pharisees dominated religious thinking in their day. Although they

had many constructive ideas Jesus perceived their hypocrisy. "The glorifica-

tion of themselves was the object of their lives. It was this that led them to

pervert and misapply the Scriptures, and blinded them to the purpose of

Christ's mission.

"—The Desire of Ages,

p. 409.

SEARCH AND LEARN: Jesus offered various solutions to the greed

and hypocrisy of the Pharisees and scribes. Discover these solutions in

Luke 11:39-42. Now look at the failings for which Jesus offered no solu-

tion (verses 46, 52).

By putting on the mask of conformity and culture we may hide depravity

and perversion. We may seem generous and good stewards and yet oppress

employees or cheat others. We may urge others to sacrifice and work but do

little or nothing ourselves.

Probably the most thought-provoking story in this lesson is the parable of

the Good Samaritan. It offers us no comfort. It demands that we risk our-

selves for the sake of the other person. It exposes our self-sufficiency and

selfishness. All of us have been wounded by sin. All of us are lying as dead

men by the roadside. We need Jesus, our Good Neighbor, to bind up our

wounds and carry us to safety. With our own salvation assured we then face

the question, Who will be neighbor to those in need?

FURTHER STUDY AND MEDITATION:

"A consistent life is a great miracle. In the preaching of the Word of God,

the sign that should be manifest now and always is the presence of the Holy

Spirit, to make the word a regenerating power to those that hear.

"—The

Desire of Ages,

p. 407. Read the chapter "The True Sign," pp. 404-409.

SUMMARY:

In this lesson the life and works of Jesus stand as an eternal

standard by which we as Christians measure our response. Discipleship will

lead us to risk all for our Lord, to sense and answer the need of others.

— APPLICATION

Am I prepared for the joy and challenge of witnessing about the

kingdom? How shall I relate to rebuffs?

How open should I be to others about the true condition of my

spiritual life? If I hide some things is that hypocrisy?

Human Crises and

the Kingdom

THIS WEEK'S STUDY: Luke 12:1 through 14:35.

SAB

MEMORY TEXT: "Also I say unto you, Whosoever shall confess



me before men, him shall the Son of man also confess before the

angels of God" (Luke 12:8).

CENTRAL THOUGHT:

Christ makes it possible for the citizens of His

kingdom to confront successfully the various crises of human life—such as

those that involve material security, mental and physical suffering, and eter-

nal salvation. Through Christ we have strong assurance of God's love.

OVERVIEW: Luke 12:1-14:35

12:1-59

True Security

13:1-21

Suffering and

the kingdom

13:22-35

Entry to the

Kingdom

14:1-35

Doors opened

and closed

Treasure in

Heaven;

Seeking first the

kingdom;

Waiting

for the Lord

Sudden death;

The Sabbath;

Understanding

the kingdom

The kingdom

feast;

Jerusalem

forsaken

The place of

honor; Excuses;

The poor called;

Counting the

cost

INTRODUCTION:

Apart from His personal name, Jesus, and the title,

Lord, the most common title used for Jesus in the Gospels is Son of man.

This title virtually drops out of use at the close of the gospel story. Appar-

ently, the four Gospel writers thought it especially apt for Jesus during His

earthly ministry. It also was our Lord's favorite way of referring to Himself.

The title appears frequently in the book of Ezekiel, referring to the messen-

ger as he heard and presented God's words. It set Ezekiel into the appropri-

ate relationship with the Lord who gave the message. In Daniel, however,

the Son of man appears as a heavenly being before the Ancient of Days

(Dan. 7:13, 14). He receives the kingdom from God. At the same time,

apostasy in the form of the little horn power comes under judgment and is

destroyed.

By assuming the title for Himself, Jesus focused the hopes of those who

looked for deliverance and the restoration of the kingdom on His work and

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ministry. He also raised a question: How could the One who spoke of His

own suffering and death be the One who would receive the kingdom?

Keep in mind both the prophecy of Daniel 7 and the Servant prophecy of

Isaiah 53. They are an essential part of the thought world of Luke.

I. TRUE SECURITY (Luke 12:1-59).

A right relationship to the kingdom brings security in the hour of judg-

ment. When we accept and acknowledge the Son of man before others He

will acknowledge us before "the angels of God" (a way of speaking about

judgment, Luke 12:8, 9; Dan. 7:10). But the rich fool was condemned in the

judgment because of his covetousness (Luke 12:15-21). Those who seek

first the kingdom will be ready to receive it when Christ comes (verse 32).

The Leaven of the Pharisees (Luke 12:1-12).

What two threats to our witness are always present? Verses 1, 4.

What two realities counter these two dangers? Verses 2, 5.

Both the Pharisees and the disciples of Christ may attempt to hide the real

allegiance of their hearts. On the one hand, the religious leaders of Christ's

day tried to appear righteous and hide their iniquity. On the other hand,

those who wish to follow Jesus sometimes try to keep that fact secret in

order to keep from jeopardizing their position or status.

What understanding helps us counter the fear of persecution or

inadequacy in our witness? Verses 7, 11, 12.

The Rich Fool (Luke 12:13-21).

Thoughts of judgment and the omniscience of God provoked a man stand-

ing near Jesus (verse 13). Apparently he had not understood Jesus' assur-

ances about the hairs of our heads being numbered and God's care for the

sparrows. He hoped Jesus would judge in his favor and against his brother,

who probably also stood nearby. Instead Jesus told a parable that pinpointed

the terrible consequences of covetousness.

In what ways did the rich fool fail to take into account the final judg-

ment? Luke 12:16-19.

SEARCH AND LEARN: Study the difficulty that those with great pos-

sessions have in gaining the kingdom as developed in the following sto-

ries: The Rich Young Ruler (Luke 18:18-23); Ananias and Sapphira

(Acts 5:1-11); Simon Magus (Acts 8:9-24). What patterns can you detect

in their attitudes?

3. Seek the Kingdom (Luke 12:22-40).

How should those who have made their supreme aim the kingdom of

God relate to the cares of this life? Verses 22, 29, 30. (Compare Luke

21:34.)

"All who choose Christ's kingdom of love and righteousness and peace,

making its interest paramount to all other, are linked to the world above, and

every blessing needed for this life is theirs. In the book of God's providence,

the volume of life, we are each given a page. That page contains every

particular of our history; even the hairs of the head are numbered. God's

children are never absent from His mind.

"—The Desire of Ages,

p. 313.

What security did Jesus offer those who live the life of His kingdom?

Luke 12:32-34. In what way does such security have practical value?

Verse 32 alludes directly to the promise of Dan. 7:27: "The kingly

power, sovereignty, and greatness of all kingdoms under heaven shall be

given to the people of the saints of the Most High" (NEB).

Luke 12:35-40 presupposes that there will be an apparent delay in the

return of the Son of man. We live in that period of waiting. How does

this passage instruct us in the way that we should live? What does it

mean to "be ready?"

4. "My Lord Delays" (verses 41-48).

This passage refers particularly to those who carry responsibility in the

church—pastors, church officers, and others. Authority (verse 44) carries

with it responsibility (verses 42, 43), and, at the day of reckoning, account-

ability (verse 48). In a wider sense it applies to, all who serve as followers of

Jesus.

THINK IT THROUGH: In the contemporary church what forms of

authority are given to ordinary members? Church officers? Pastors? In

what ways should they carry out their responsibilities? How does the

church hold them accountable?

Who has the ultimate responsibility for the welfare of the church?

Eph. 1:22; 4:15.

SEARCH AND LEARN: How do you react to the concept of the Chris-

tian message splitting families? Do you think this represents God's will?

Luke 12:49-52. Compare Luke 3:16, 17 and Mal. 4:5, 6.

of61.17c9

COmirafttmad Oftt?

Kin

dom

Lesson

II. SUFFERING AND THE KINGDOM (Luke 13:1-21).

1. Sudden Death of the Innocent (Luke 13:1-5).

How should the Christian relate to the unexpected death of innocent

people? Luke 13:1-5.

The death of the innocent ordinarily results from the breaking of the laws

of nature or the law of God. A wall not built to withstand an earthquake will

tumble at the smallest shock (verse 4). When hatred overrides the dictum

"love your neighbour" there are victims (verse 2). Those who break such

laws carry the responsibility. We should neither blame God, nor think such

victims especially sinful, as those who brought the news of the massacre

seemed to think concerning the victims (verses 2, 4).

How does the parable of the fig tree represent God's continuing call

to repentance? What will the unrepentant ultimately face? Luke 13:6-9.

Sabbath Healing (verses 10-17).

Great Power walked the streets and lanes of Israel. Who would recognize

it? Certainly not the ruler of the synagogue. Like the Pharisees and scribes

(Luke 11:37-54), hypocrisy blocked the ruler's humanitarian concerns. The

story does not rewrite the Sabbath command. Rather it shows how the king-

dom message placed its emphasis on answering human need.

The Power of the Kingdom (verses 18-21).

To what future events do these parables look? Acts 1:8; Rev. 14:6, 7;

Matt. 24:14.

The defeat of Satan (Luke 11:20) showed how God's kingdom was

advancing. Neither hypocrisy nor false restrictions attached to the keeping

of the Commandments would hold back the kingdom.

III. ENTRY TO THE KINGDOM (Luke 13:22-35).

1. The Kingdom Feast (verses 22-30)

In Matthew Jesus is quoted as speaking of both a narrow path and a nar-

row gate leading to the kingdom (Matt. 7:13, 14). Luke focuses on the nar-

row gate. Jesus' response came in answer to a question about how many will

enter the kingdom.

What limits entry to the kingdom? Verses 25, 27.

WED

must anticipate the close of probation. "Now, while our great High

Priest is making the atonement for us, we should seek to become perfect in

Christ. Not even by a thought could our Saviour be brought to yield to the

power of temptation. . . . He had kept His Father's commandments, and

there was no sin in Him that Satan could use to his advantage. This is the

conditions in which those must be found who shall stand in the time of

trouble.

"It is in this life that we are to separate sin from us, through faith in the

atoning blood of Christ. . . . It rests with us to co-operate with the agencies

which Heaven employs in the work of conforming our characters to the di-

vine model."—The

Great Controversy,

p. 623.

2. Jerusalem Forsaken (Luke 13:31-35).

Jesus knew that before long He would go to Jerusalem for the last time.

His work would continue until then. "I must walk to day, and to morrow,

and the day following" (verse 33). Neither Herod nor His other enemies

would be able to stop His activity before His time came. Even when it did,

He would escape at last and "be perfected" (verse 32).

What hope sustains those who find that national, racial, or earthly

systems have failed them? Luke 13:35.

Once Jesus left this world, He would not be seen by its inhabitants until

the second coming. "Jesus referred to the time when men—including those

`also which pierced him' (Rev. 1:7)—would see Him 'coming in the clouds

of heaven with power and great glory' (Matt. 24:30). At the last great day

even scoffers would be compelled to acknowledge the blessedness of the

One whom they now so freely cursed."—SDA

Bible Commentary,

vol. 5,

p. 493.

IV. DOORS OPENED AND CLOSED (Luke 14:1-35).

1. The Place of Honor (Luke 14:1-11).

Human pity often motivated Jesus. He had compassion on the multitudes,

He wept at Lazarus' death, He called the children to Him, He welcomed the

despised and outcast. Although these too must be converted, His openness

to human suffering—whether of the mind, the heart, or the body—and His

constant concern that religion not push aside such needs, made His teaching

radically different.

There are 27 direct references to the Sabbath in Luke-Acts, all upholding

its sacredness and true meaning. The many Jewish opponents of the early

church would have charged the members with Sabbath-breaking had such

been the case. Jesus and His followers kept and honored the seventh-day

Sabbath.

ANALYZE: Consider the legalistic approach to the Sabbath shown by

the religious leaders of Jesus' day. Luke 14:1-5; 13:14, 15. There is dan-

ger of both legalism and laxity in our Sabbath-keeping today. List three

examples of each in the blanks that follow:

Sabbath Legalism

Sabbath Laxity

The feast at the home of the Pharisee gave Jesus occasion to deal with

(1) personal humility (Luke 14:7-11); (2) attitudes to the poor (Luke 14:12-

14); and (3) response to the kingdom (Luke 14:15-24).

Once before Jesus had cautioned the Pharisees about their habit of seeking

the best seats (Luke 11:43). Later He returned to the issue again (Luke

20:46). Only at God's invitation may we occupy a place at the marriage

supper of the Lamb (Rev. 19:9). Read Paul's similar statement on humility

in 1 Corinthians 1:26-30.

Excuses: The Poor Called (Luke 14:12-24)1

God wants every seat filled around the table at the great messianic ban-

quet. The invitation to His guests will be successful: "Then I heard what

sounded like a crowd, like the sound of a roaring waterfall, like loud peals of

thunder. I heard them say, 'Praise God! For the Lord, our Almighty God, is

King! . . . For the time has come for the wedding of the Lamb' " (Rev. 19:6,

7, TEV). Niagara is but a whisper, and Victoria Falls is but a murmur com-

pared with the great shout of the delivered.

Christ's righteousness provides a place at the table for those who are

faithful (Rev: 19:8, 9; see also Matt. 22:11, 12).

INTERPRET: Study the list of excuses in Luke 14:16-20. What kinds of

things might hinder us today from committing ourselves fully to the

invitation of the Saviour? List some modern parallels to the excuses

Christ mentioned.

A similar list excused Hebrew men from military duty in ancient times.

(See Deut. 20:5-9.) In the passage in Luke, Jesus gave the kingdom absolute

priority. Because the poor, the lame, the halt, and the blind had no posses-

sions, they were free to respond to the demands of the kingdom. The Yes of

faith puts the humblest soul at the table of the King of kings.

"Many who appear wholly indifferent to religious things are in heart

longing for rest and peace. Although they may have sunken to the very

depths of sin, there is a possibility of saving

them."—Christ's Object Les-

sons,

p. 233.

Disciples in Crisis (Luke 14:25-35).

How do the parables of the watchtower and the warring kings relate

to Christian commitment? Luke 14:28-33.

How can salt lose its savor, as indicated in Luke 14:34?

"The explanation probably lies in the nature of Palestinian salt. . . . The

water of the Dead Sea contains various substances, evaporation produced a

mixture of common salt and carnallite. . . . Carnallite, or gypsum out of

which the salt content had been dissolved away, would be 'salt that had

become tasteless.' "—I. Howard Marshall,

The Gospel of Luke

(England:

Paternoster Press, 1978), p. 596.

As followers of Jesus, we have met the demands of the kingdom as we

have studied this lesson. Christ called His followers to total commitment.

No excuse suffices to reject that commitment. As we look to Jesus, bear the

cross after Him, and partake of the bounty of His grace and love, we shall be

able to follow and obey.

FURTHER STUDY AND MEDITATION:

"He who feels most deeply his need of divine aid will plead for it; and

the Holy Spirit will give unto him glimpses of Jesus that will strengthen and

uplift the soul. . . . He is anointed for his mission; and he succeeds where

many of the learned and intellectually wise would fail."—The

Desire of

Ages,

p. 436.

For the Parable of the Wedding Feast see

Christ's Object Lessons,

pp. 219-237. "By the great supper, Christ represents the blessings offered

through the gospel. The provision is nothing less than Christ Himself. . . .

The love of God had furnished the costly banquet, and had provided inex-

haustible resources. "—pp. 222, 223.

"Are you, 0 careless heart, a fruitless tree in the Lord's vineyard?

Shall the words of doom erelong be spoken of you? How long have you

received His gifts? How long has He watched and waited for a return of

love?" "The pitying Saviour is saying concerning you, Spare it this year

also, till I dig about it and dress

it.



Object Lessons,

pp. 216,

218.

SUMMARY:

Wherever Jesus went He presented a message that demanded

decision and response. Whether the person involved was Pharisee or scribe,

poor or rich, a decision was demanded. Christ continues to confront us with

the choice for or against Him and the kingdom of God.

APPLICATION

Jesus said, "Seek ye the kingdom of God; and all these things shall

be added unto you: (Luke 12:31). What am I seeking today?

The vineyard keeper said, "If it bear fruit, well: and if not, then

after that thou shalt cut it down" (Luke 13:9). How may I be a

fruitful tree in the orchard of faith?

The lord said, "Go out into the highways and hedges, and compel

them to come in, that my house may be filled" (Luke 14:23). Am

a faithful servant who searches out and calls to the kingdom those

in need?

The mockers said, "This man began to build, and was not able to

finish" (Luke 14:30). What will help me finish my course?

gfew 951)G5

The Gospel to the Outcast

THIS WEEK'S STUDY: Luke 15:1 through 17:10.

SAB

MEMORY

MEMORY TEXT: "I say unto you, that likewise joy shall be in



heaven over one sinner that repenteth, more than over ninety and

nine just persons, which need no repentance" (Luke 15:7).

CENTRAL THOUGHT:

Jesus makes it clear that the very ones who might

have been expected to accept God's gracious call to the kingdom often reject

it and that Heaven includes in its call those whom society rejects and

despises.

OVERVIEW: Luke 15:1-17:10

15:1-32

Quest for the lost

16:1-31

Wealth deceives

17:1-10

Profitable servants

The lost sheep;

The lost coin;

The lost sons

The unjust steward;

Having one master;

The rich man and

Lazarus

Forgiveness; faith;

Doing our duty

INTRODUCTION:

The Gospels report Jesus' great popularity at certain

periods in His ministry. A woman squeezed her way through a huge crowd

to touch His clothes (Luke 8:43, 44); people trampled each other (12:1); He

took a boat to escape the throng (5:1-3); and even when He retreated to a

desert place in order to have some time alone with His disciples, the crowds

searched for Him until they found Him (9:10-12).

Many loved and supported Him. Some came out of curiosity, looking for

the out-of-ordinary. Their interest and attention was fickle. Some were hon-

est seekers attracted by the insights Jesus gave them into the beauty and

power of the kingdom of God. They were not satisfied with the nit-picking

theology and the exclusiveness of their religious teachers.

In Luke 15, the following are singled out particularly as being in the

crowd:

Pharisees.

They were a small but influential sect. Usually, but not

always, they opposed Jesus. Later some became Christians (Acts 15:5).

They discriminated against other groups. This appalled Jesus. He declared

that, although religious leaders had excluded the poor and outcast, God most

certainly had not.

Scribes.

They were, for the most part, religious scholars or lawyers,

devoted to the teaching and interpretation of the sacred writings. The scribes

(Immo



'ft

Outcast

were well-versed in the law of Moses and the traditional law of the various

rabbinical schools. Jesus offended them by fellowshiping with outcasts and

opening the kingdom to those the scribes thought should be excluded.

Tax-gatherers.

They were one of the unclean or despised groups. The

lower category of tax-gatherers collected poll tax or customs duties. The

richer ones contracted with the government to give an agreed return. Abuses

were frequent.

Sinners.

Scribal interpretation made certain professions unclean be-

cause of the nature of their work. For various reasons shepherds, physicians,

donkey keepers and leatherworkers were on the suspect list. Luke, a physi-

cian, may have felt the sting of Pharisee discrimination.

I. QUEST FOR THE LOST (Luke 15:1-32).

When a typical audience surrounded Jesus, the Pharisees would take a

position in the crowd that would keep them from risking contact with the

ritually unclean.

What attitude prevents us from benefiting from the breadth of God's

outreach to the world? Luke 15:2. (See also Num. 14:2.)

In the Septuagint, the Greek version of the Old Testament, the word for

"murmured" (Luke 15:2), almost always describes the complaining or

grumbling of Israel. Jesus brought hope to the masses, but some still

"murmured. "

Works-related religion expects to trigger God's action on its behalf

through its own good deeds. The Pharisees thought that God would redeem

Israel when enough of the people lived rigorously according to the law.

Jesus attacked such legalism but magnified the law. Later Paul joined with

the other apostles in attacking legalism while upholding the true place of the

law. (See Rom. 3:20, 31.)

1. Lost Sheep, Lost Coin (Luke 15:3-10).

What aspects of the character of God are represented by the shep-

herd and by the woman in the parables of the lost sheep and the lost

coin? Luke 15:3-10.

These parables wrote in advance the plot for the book of Acts. The church

went on the initiative seeking the lost, sharing the good news of the open

door of salvation with all. The church did not seek to overwhelm people with

its institutions or size, but humbled and spent itself in the same way that

Jesus did.

What kind of people became the dominant group in the early witness

of the church? 1 Cor. 1:26-29.

People who help people, people who care—these God can use because

they model their attitudes after that of Jesus the Friend of sinners.

In the story of the lost coin we have the only parable in which a woman

represented aspects of the character of God.

MON



2. The Lost Sons (Luke 15:11-32).

It may help you understand the power in this story if you think of it first of

all as a story relating the tensions within this family of a father and two sons.

THINK IT THROUGH: What does the parable teach about the causes

of human antagonism and the ways in which reconciliation might be

sought?

Review

parallel situations you have known.

Consider the attitudes of the father, the older son and the younger at each

of the folowing crisis points:

(1)

the younger son leaves home (verse 13);

(2)

the prodigal comes to his senses (verse 17);

(3)

the reconciliation with the father (verse 20);

(4)

the anger of the older son (verse 28).

THINK IT THROUGH: Have there been times when you would iden-

tify with the prodigal? With the older son? With the father? What does

the parable teach us about the basic requirements of reconciliation

within families, between friends, in the church? Look for some help

from Philippians 2:1-4 and 1 Corinthians 13.

The Bible contains many stories about older and younger brothers: Cain

and Abel; Esau and Jacob; Aaron and Moses, to name a few. In each case

cited, the younger receives the special blessing of God.

In what ways did the older brother prove himself as needy of the

father's forgiveness as was the younger? What command did the older

brother also break? Luke 15:28-30.

"When the father comes out to remonstrate with him [the older brother],

the pride and malignity of his nature are revealed. He dwells upon his own

life in his father's house as a round of unrequited service, and then places in

mean contrast the favor shown to the son just returned. He makes it plain -

that his own service has been that of a servant rather than a

son."—Christ's

Object Lessons,

pp. 207, 208. Page 209 adds that the older brother repre-

sents the unrepenting Jews of Christ's day and those of pharisaical bent in

every age.

How does this parable illustrate justification by faith (Luke 15:22-

24)? What significance lies in the difference between the speech the

prodigal proposed to make (verses 18, 19) and what he actually said

(verse 21)?

God is on the stretch to save humanity. He goes past the expected, breaks

new ground, and gives a status beyond any power of the sinner to earn.

Jesus' stories overflowed with the love of God.

SEARCH AND LEARN: List the themes that unite the parables of the

lost sheep, the lost coin, and the prodigal son:

Luke 15:4, 8, 20



Luke 15: 7, 9, 24



II. THE DECEIT OF WEALTH (Luke 16:1-31).

1. The Unjust Steward (Luke 16:1-9).

The agent or steward in this story held a position of trust. He had legal

right to buy and sell and make contracts on behalf of his employer without

reference to him.

How did the law of Moses indicate that interest on a loan to another

Jew should be handled? Deut. 15:7-11; 23:19, 20.

No Jew should lend "upon usury" to a fellow Jew who was in real need.

The scribes therefore condemned usury. They considered it a sin to charge

interest on something a person needed but did not possess. Yet they found a

way around it. For instance, if a person had just enough oil for one

lamplighting when asking for a loan the lender could argue that because the

borrower had that tiny amount of oil, the borrower did not "need" oil.

Therefore interest could be levied.

To what measures did the unjust steward resort when he found him-

self in extremity? Luke 16:1-3.

Desperate times demand desperate measures. The agent's action was dis-

honest, although technically he acted within the law of usury. Following the

law of Moses, he decided to take off the bill any interest accumulated. Con-

temporary records indicate that the interest on a loan of wheat was 25 per-

cent, on oil 100 percent. The steward simply cut the wheat bill by 20 percent

and reduced the oil bill by half. Thus he earned approval from his debtors

and made it appear that his employer was a strict Jew who honored the law.

Jesus stated that the steward was "unjust." However, those who seek the

kingdom should not hesitate to take all legitimate steps, even though seem-

ingly desperate, to take advantage of every opportunity to grow in grace.

(See Matt. 5:29, 30.)

2. One Master (Luke 16:10-18).

SEARCH AND LEARN: Examine Luke 16:10-13 for sound principles

of stewardship. List what you find in the spaces provided below:

ILLUMINATION:

"Alas, how many are appropriating to themselves the

gifts of God! How many are adding house to house and land to land. How

many are spending their money for pleasure, for the gratification of appetite,

for extravagant houses, furniture, and dress. Their fellow beings are left to

misery and crime, to disease and death. Multitudes are perishing without

one pitying look, one word or deed of

sympathy."—Christ's Object Les-

sons,

p. 371.

What contrast is there between those who fail to accept the kingdom

and those who regard it as essential to their well-being? Luke 16:15, 16.

Jesus listed again and again the false interpretations of the law that had

made obedience either a sham or almost impossible. In verse 16 Jesus is not

dividing the work of redemption into two dispensations. Note verse 17. "It

might be thought that the Law was over and done with. Jesus however

assures His hearers that it does not lack fulfillment. It outlasts

heaven and

earth.

Jesus never cast doubt on the validity of the Law. It was the way it

was interpreted, particularly by the Pharisees, that drew His criticism."—

Leon Morris,

Luke: An Introduction and Commentary

(Grand Rapids,

Mich.: Wm.

Eerdmans Pub. Co., 1974), p. 251.

SEARCH AND LEARN: Review the New Testament teaching regard-

ing the sanctity of marriage. Luke 16:18; Matt. 5:31, 32; 19:7-9;

1 Cor. 7.

3. The Rich Man and Lazarus (Luke 16:19-33).

Explanations of this parable as it relates to life after death include:

Parables should not be used to support doctrinal positions.

The story had no possibility of being literally or physically fulfilled.

It is impossible to interpret the picture painted of life after death liter-

ally.

The purpose of the parable was not to teach about life after death.

The parable continues to show the contrast between the wealthy and the

poor. How cruelly the rich can treat the poor! Yet in the kingdom of heaven

the poor find welcome, while the arrogance and selfishness of the rich re-

stricts their entry as if the gate to the kingdom were a needle's eye and they

were like a camel loaded with goods trying to negotiate it.

How did Jesus apply the parable? Luke 16:19-31.

Would Jesus use a false although popular belief about people being gath-

ered into the bosom of Abraham? As a figure of speech, yes. He used hyper-

bole (the use of exaggerated expressions) in the parable of the mustard seed.

It teaches spiritual lessons, not horticulture! The point of the parable of the

rich man and Lazarus is not the state of the dead, but the attitude of those

who discriminate against others.

Where did Jesus direct the attention of those who were seeking to

understand God's purpose? Luke 16:31; 24:44.

At the resurrection "God works no miracle to re-create a man who would

not be re-created when he was granted every opportunity and provided with

every facility. . . . His character is not in harmony with God, and he could

not be happy in the heavenly family. "-Christ's

Object Lessons,

p. 270.

III. PROFITABLE SERVANTS (Luke 17:1-10).

Offenses Will Come (Luke 17:1-6).

What must those who offend the purposes of God ultimately face?

Luke 17:1, 2; Rom. 6:23.

This passage stands side by side with one on forgiveness, thus pointing us

to the power of God to remove the penalty of sin and give us the assurance:

"There is no condemnation now for those who live in union with Christ

Jesus" (Rom. 8:1, TEV).

In what way should we treat an offender so that he or she does not

remain guilty of sin but has the opportunity to repent? Luke 17:3, 4;

Matt. 18:21, 22.

How did Jesus respond when the disciples asked that their faith might

be increased? Luke 17:5-10.

Doing Our Duty (Luke 17:7-10).

What motivates the Christian to go beyond duty? What motivations

are right for the Christian? Luke 17:7-10; 12:29-37.

The Pharisees taught that good works provided a claim on God. Jesus

denied that. No one can put God in his debt. Anyone who feels that the extra

service done for the church or for the good of humanity gives him or her

such a claim must face the teaching of this parable. To serve God is our duty.

We should not expect to be rewarded as a result of such activity. There must

be activity, but it will come as the natural result of our love and gratitude for

what God has done for us.

Again, as is brought out so often in Luke, the disciples are to wait in

humility before their Lord, ready to serve, ready to obey. Let us remember

the father who would not let his son speak of what he would do, but immedi-

ately put the robe of acceptance around the returning prodigal. Thus God

welcomes us. Our duty calls us to respond to that welcome, not in order to

receive some reward, but because of the Father's provision and because of

His love for us.

FURTHER STUDY AND MEDITATION:

"Never a prayer is offered, however faltering, never a tear is shed,

however secret, never a sincere desire after God is cherished, however fee-

ble, but the Spirit of God goes forth to meet it. Even before the prayer is

uttered or the yearning of the heart made known, grace from Christ goes

forth to meet the grace that is working upon the human

soul."—Christ's

Object Lessons,

p. 206. Read the complete chapter entitled "Lost, and Is

Found," pp. 198-211.

"Every year millions upon millions of human souls are passing into

eternity unwarned and unsaved. From hour to hour in our varied life, oppor-

tunities to reach and save souls are opened to us. . . . A few more years at the

longest, and the voice which we cannot refuse will be heard saying, `Give an

account of thy stewardship.'

"—Christ's Object Lessons,

pp. 373, 374.

"This parable [the rich man and Lazarus] was designed to teach that

future destiny is determined by the use men make of the opportunities of this

present life. Jesus was not discussing either the state of man in death or the

time when rewards would be passed out; He was simply drawing a clear

distinction between this life and the next and showing the relationship of

each to the other

"—SDA Bible Commentary, vol.

5, pp. 830, 831.

Review the New Testament teaching on life after death: John 11:11-15;

1 Cor. 15:16-18, 50-54; 1 Thess. 4:15-17; Heb. 11:39, 40.

SUMMARY: Jesus used striking illustrations to show the bankruptcy of any

system that relies on works for salvation. He proclaimed the provisions of

the loving Father who forgives and saves those who are faithful through the

gift of His Son.

CCD

— APPLICATION

The prodigal said, "Father, I have sinned against heaven, and in thy

sight, and am no more worthy to be called thy son" (Luke 15:21).

With what degree of humility do I approach the heavenly Father?

Jesus said, "He that is faithful in that which is least is faithful also

in much" (Luke 16:10). At what level does faithfulness begin in

my life?

In the parable of the rich man and Lazarus, Abraham was quoted as

saying, "If they hear not Moses and the prophets, neither will they

be persuaded, though one rose from the dead" (Luke 16:31). Am I

hearing

the Word of God and the counsel of His latter-day messen-

ger, Ellen G. White?

'09413

Choosing the Kingdom

of God

THIS WEEK'S STUDY: Luke 17:11 through 19:10.

MEMORY TEXT: "For the Son of man is come to seek and to

save that which was lost" (Luke 19:10).

CENTRAL THOUGHT:

Jesus' words and actions attract those who would

be disciples, but the choice demands radical changes in the light of the ap-

proaching kingdom of heaven.

•

OVERVIEW: Luke 17:11-19:10

17:11-37

Failure and

Success

18:1-30

Vindication

Justification

Reward

18:31-19:10

Jesus Saves

The grateful Samaritan;

The days of the Son

of man

The persistent widow;

Pharisee and publican;

Entry to the kingdom

Son of David;

Zacchaeus

INTRODUCTION:

Some of the interpretations of the Old Testament by

the Jews of Jesus' day both raised expectation and created misunderstand-

ings as Jesus' ministry continued. The Jews looked for David's throne to be

established eternally at that time. (See 2 Sam. 7:1-11,16.) Some asked, Is

Jesus that King? Some called Him by the royal title, "Son of David" (Luke

18:38, 39). They also expected that the messianic prophecies pointing to

radical social and political changes would take place in their time. (See Isa.

35:5-10; 61:1-9; Zech. 14:9-17.)

It is true that the Old Testament includes a vision of God reigning over the

universe (Psalm 47:2). Jesus will assume that position (Luke 21:27; Rev.

19:16). Jesus also applied the prophecy of Dan. 7:9-14 to Himself and called

for preparation for the great judgment during which the saints would receive

the kingdom (Luke 12:32). The Jews believed that all the prophecies were to

be fulfilled immediately at the advent of the Messiah and that if Jesus were

the Messiah He would act to restore their kingdom right then. They over-

looked the fact that these prophecies were conditional on their acceptance of

the Messiah and their spiritual preparation for His kingdom. Jesus did set up

the kingdom of grace at His first coming. All those who become citizens of

SAB

that kingdom will have a part in the universal kingdom He soon will estab-

lish.

Jesus' coming kingdom implies judgment (Luke 21:36). Therefore we

must decide and repent. The coming kingdom approaches (Matt. 25:31-34).

Therefore we must watch and wait. The messianic kingdom establishes

peace and justice. Therefore we must live peaceably and act justly. The Son

of man will give the kingdom to the saints. Therefore we must accept His

salvation and be numbered among the saints.

Miracles, parables, ethical teachings, exhortations, insights into the fu-

ture—all direct the attention of the followers of Jesus to the kingdom of God

that is both in our midst and still awaited.

SUN

I. FAILURE AND SUCCESS (Luke 17:11-37).

The Grateful Samaritan (Luke 17:11-19).

We already have met the good Samaritan; now we meet the grateful Sa-

maritan. Again "this stranger" (verse 18) showed how those who receive

the blessings of the kingdom should react. The ungodly (according to the

Jews) reacted in the way the godly should. The story teaches that thanksgiv-

ing must be added to faith.

What role does thanksgiving have in the life of the Christian? Why do

you think it necessary? Luke 17:16-19; Col. 3:15; Eph. 5:20.

What warning did Jesus give about trying to determine when and

how the kingdom will appear? Luke 17:20, 21, 23; Matt. 24:36.

Seventh-day Adventists must guard against creating definite time lines, or

making too firm predictions about the timing for Jesus' return. Such

teachings may actually say, "My Lord delays His coming." On the other

hand, as children of light, we must discern the times (1 Thess. 5:4). Observ-

ing the signs and times keeps us alert and ready. Attempting what is rightly

God's work by setting the time of Christ's return, destroys faith rather than

builds it. Being ready demonstrates strong faith.

"Days of the Son of Man" (Luke 17:22).

The crowd had seen Jesus exercise divine power many times. Each such

demonstration revealed the power of the kingdom. Soon Jesus would leave

them, and that power would not be exercised in precisely the same way.

Searching for it, they would think this or that event represented such power.

But they would not see it again until the Son of man appeared with the

blinding glory of "His day" (verse 24).

THINK IT THROUGH: How does the passage of time seem to erode

belief in the soon return of Jesus? Luke 17:26-30. What can we do to

preserve the freshness of hope in Christ's soon return?

What should be our priority in the light of the approaching advent of

Christ? Luke 17:33.

THINK IT THROUGH: How would you apply Luke 17:31-37 to what it

means to prepare for the second coming?

Commenting on similar passages in Matthew 24:40, 41, the

SDA Bible

Commentary

says, "The teaching known as the 'secret rapture,' according

to which the saints are to be secretly snatched away from this earth prior to

the visible return of Christ, is wholly unscriptural. Its advocates appeal to

the statements of Christ in vs. 39-41 as proof. But these verses teach no such

thing. The 'coming' of ch. 24 is always, without exception, the literal, visi-

ble appearance of Christ (see vs. 3, 27, 30, 39, 42, 44, 46, 48, 50). "—Vol.

5, p. 504.

Those who wait for the coming are completely separate in expectation and

faith from those who look elsewhere for deliverance or ignore God's warn-

ing. (See also Matt. 25:32-33.)

•

II. VINDICATION, JUSTIFICATION, AND REWARD (Luke 18:1-

30).

1. The Persistent Widow (Luke 18:1-8).

This parable illustrates further the situation on earth when the Son of man

returns (verse 8). The previous chapter listed three factors that destroy faith:

Seeking to know by "observation" when the kingdom will appear

(Luke 17:20). Faith will have nothing to do with such human guesses

(verses 21, 23).

Adopting an attitude of indifference and presuming that the world will

go on unchanged (Luke 17:26-28). Faith knows better (verses 24, 30).

Giving priority to life in this world rather than life in the kingdom

(Luke 17:34-36). Faith has its priorities straight (verse 33).

SEARCH AND LEARN: Who does the unjust judge in chapter 18 rep-

resent? Does he represent worldly situations or powers that oppress

God's people? Does he represent God? How does God act differently

from the unjust judge? Luke 18:4, 8.

How does this parable teach that persistence in prayer is essential?

Luke 18:1, 5, 7, 8.

The expression "weary me" (verse 5) comes from a Greek word with an

original meaning "to give a black eye." The judge not only resented the

continual annoyance by the widow, but also may have feared for his reputa-

tion. One issue here is the character of God and of His people. There is a

striking contrast between the just and merciful God and the unjust judge. If

the unjust judge would yield to importunate prayer, certainly the just and

aware

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merciful God will be more than willing to respond to the needs of His chil-

dren. Because they are His, they are not left defenseless, but they, too, will

stand vindicated at the end (Dan. 7:21, 22).

2. Pharisee and Publican (Luke 18:9-14).

How does the parable of the Pharisee and the Publican illustrate

God's way of saving people? Luke 18:13, 14; Rom. 5: 1, 2.

TRUE

3. Jesus and the Little Children (Luke 18:15-17).

What do we perceive in little children that makes them an apt illus-

tration for a correct approach to our Lord? Luke 9:47, 48; 18:16.

4. Wealth and the Kingdom (Luke 18:18-30).

The parable of the prodigal son features honor toward parents. In the story

of the rich young ruler Jesus upholds four other commandments. Never once

did He undermine or fail to support the Ten Commandments.

APPLICATION: How would you describe Jesus' attitude toward this

man of wealth? Luke 18:22-24. (See Mark 10:21.) How does His atti-

tude differ from contemporary feelings about successful persons? Un-

der what conditions would the command to sell all and follow apply

today?

Jesus' case against the misuse of wealth finds its greatest demonstration in

this story. Wealth deceives. It attracts away from Christ. Yet in this same

lesson, and in direct contrast with the incident being studied, the salvation of

the wealthy Zacchaeus is brought in.

What lay behind Jesus' conclusions about wealth and entry to the

kingdom in Luke 18:24, 25? (See also Isa. 58:6, 7; James 5:1-8.)

"His claim that he had kept the law of God was a deception. He showed

that riches were his idol. He could not keep the commandments of God

while the world was first in his affections. He loved the gifts of God more

than he loved the Giver."—The

Desire of Ages,

p. 520.

What attitude about success leads to the conclusion expressed in the

question in Luke 18:26?

In Luke's Gospel it is not too long before the seemingly impossible be-

comes part of the record. A short while after, Zacchaeus gave much of his

riches to the poor in response to his salvation (Luke 18:27).

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THINK IT THROUGH: As spokesman for the disciples Peter quickly

pointed out that they had "left all" to follow Jesus (Luke 18:28). They

were concerned about rewards. Did Jesus rebuke them? How large a

part should rewards play in motivation toward the kingdom? Luke

18:28-30.

WED

III. JESUS SAVES (Luke 18:31 to 19:10).

Jesus to Suffer (Luke 18:31-34).

What factors contributed to the disciples' failure to understand

Jesus' very plain words about His suffering? Luke 18:31-34; 9:44, 45;

24:25, 26.

Blindness to God's plans for ourselves may afflict us often. But through

prayer, the study of God's Word, and the ministry of the Holy Spirit we learn

God's will for us.

The Blind Beggar (Luke 18:35-43).

SEARCH AND LEARN: Study the story of the blind beggar for con-

trasts and similarities with the story of the rich young ruler. What can

we learn from the two stories about how we should relate to God's will?

This story provides a pivotal point within Luke's narrative. Jesus was now

approaching the ascent from Jericho to Jerusalem (verse 35). The last stage

of the three-and-a-half year ministry had arrived. Even after all His witness-

ing, teaching, and healing, whom did the people think He was? They re-

ferred to Him as "Jesus of Nazareth." The beggar knew better, as did many

others. He is the "Son of David." In his blindness he saw more clearly than

most. Thus began the acclaim that accompanied Jesus to the gates of Jerusa-

lem and into the temple itself. The beggar represented those whom Jesus had

said He came to free (Luke 4:18, 19).

Zacchaeus Saved (Luke 19:1-10).

COMPLETE: Fill in the blank sections of the chart that follows in order

to compare the stories of the rich ruler (Luke 18:18-24) and Zacchaeus

(Luke 19:1-10).

111

Comparisons

Ruler

Zacchaeus

Occupation

councilman

Spirituality

seeking

The Appeal

follow Me

Reaction

enthusiastic

Result

THINK IT THROUGH: What do we learn about soul winning from

what we read about Jesus' actions toward Zacchaeus?

If any one verse might contain the theme of Luke's two-part story it would

be 19:10. "For the Son of man is come to seek and to save that which was

lost." The text illustrates two points Luke wanted to make. First, God is on

the initiative in the quest for souls. In the same way the church later took the

initiative. Second, there are ethical and moral consequences in everything

touched by salvation. When the lost become the redeemed they live as the

saved should.

The story of Zacchaeus has the quality of a parable about it. Zacchaeus

represents the curious, secular, but lost world. Jesus Himself is God seeking

and saving. The murmuring crowd shows us the self-satisfied, self-righteous

people who sense no need for personal change. The meal represents God's

way of welcoming and saying Yes to all men.

"God comes with entreaties and assurances to those who are making mis-

takes. He seeks to show them their error, and lead them to repentance. But if

they refuse to humble their hearts before Him, if they strive to exalt them-

selves above Him, He must speak to them in judgment."—Ellen G. White

Comments,

SDA Bible Commentary.

vol. 4, p. 1156.

FURTHER STUDY AND MEDITATION

Jesus worked at destroying barriers between people: "Jesus had begun

to break down the partition wall between Jew and Gentile, and to preach

salvation to the world. Though He was a Jew, He mingled freely with the

Samaritans, setting at nought the Pharisaic customs of His nation."—The

Desire of Ages,

p. 193. (Read the chapter entitled "At Jacob's Well," pp.

183-195).

"The Christian in his business life is to represent to the world the man-

ner in which our Lord would conduct business enterprises. In every transac-

tion he is to make it manifest that God is his teacher. 'Holiness unto the

Lord' is to be written upon daybooks and ledgers, on deeds, receipts, and

bills of exchange"—The

Desire of Ages,

p. 556.

Consider the application to your experience of Ephesians 2:14-16.

SUMMARY:

Jesus set the kingdom of God in motion in order that we might

be part of the kingdom when the Son of man appears. Those who respond to

His call must give absolute priority to the kingdom, rejecting the self-suffi-

ciency of religion and wealth.

APPLICATION

How may we find protection from self-exaltation and self-congratula-

tion as we see the good things God has done for His people?

In what ways might wealth or lack of it assist or hinder my personal

witness?

Have I laid aside every selfish claim to worth and come to Jesus in

the simplicity of a little child?

Conflict Ilncreases

THIS WEEK'S STUDY: Luke 19:11 through 21:38.

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MEMORY TEXT: "Watch ye therefore, and pray always, that

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ye may be accounted worthy to escape all these things that shall

come to pass, and to stand before the Son of man" (Luke 21:36).

CENTRAL THOUGHT:

The world today displays signs of the soon return

of our King. The continuing guidance of Jesus our Lord sustains our faith

and the activity of the kingdom.

OVERVIEW—Luke 19:11-21:28

Luke 19:11-48

Rejected by the Jews

Luke 20:1-21:4

Confrontation

Luke 21:5-38

The Coming End

The ten pounds;

Triumphal entry;

Tears over

Jerusalem

By what authority?

The vineyard;

Caesar's taxes;

The resurrection

Troubles and protection

Jerusalem's fall;

The Son of man

appears

INTRODUCTION:

By the time Luke wrote his Gospel a problem familiar

to Seventh-day Adventists had appeared in the early church. Many were

questioning why the Lord had delayed His coming. How should the church

relate to this apparent delay? How could the church maintain its sense of

urgency as time passed?

By recording the teachings of Jesus and stories about Him, Luke sought to

keep the conviction of the soon return of Jesus as strong as ever and yet to

make it clear that an unspecified period of time must elapse before Jesus

returned. This did not rule out a period of time (long by human reckoning)

before Jesus' coming; rather both Jesus and the New Testament writers al-

lowed for it and indicated what to expect during it.

The early church lived both with "the Lord will come today" expecta-

tions, and with "occupy till I come" activities. In precisely the same way

the remnant church today continues its faith and practice.

The New Testament writers viewed the period between the ascension and

the return of Jesus as one of intense activity by the church and of increasing

perplexity among the people of the world as the end approaches rapidly. In

that period:

1. The church had a work of witness to accomplish (Matt. 24:14; 28:19,

20; Acts 1:8).

The issues between Judaism and Christianity would become clear

(Luke 21:24; Rom. 11:1-32).

The church would face apostasy and dissension (Acts 20:29, 30; Matt.

24:24; 2 Thess. 2:3, 4).

The Holy Spirit would sustain the church and comfort it (John 14:16-

18; 1 Cor. 12:11-13).

Long time periods would intervene (Rev. 12:6; 13:5).

Jesus made it clear that the church must wait in faith and witness to the

world while remaining constantly on the alert for His return.

I. REJECTED BY THE JEWS (Luke 19:11-48).

Parable of the Ten Pounds (Luke 19:11-27).

The similar parable in Matt. 25:14-30 has a different purpose. "The

Matthean parable reminds us that we all have different gifts, the Lucan that

we all have one basic task, that of living our faith. The Matthean story con-

centrates on the servants and their trading, but Luke has references to a

nobleman receiving a kingdom and the attitude of his subjects."—Leon

Morris,

The Gospel According to Luke: An Introduction and Commentary

(Leicester, England: Intervarsity Press, 1974) pp. 273, 274.

THINK IT THROUGH: Why do you think Jesus felt it necessary to tell

a parable that indicated a longer than expected period between His de-

parture and return? (See Luke 19:11.) If the parable has to do with the

one thing that all disciples receive and not with our gifts, what would

that one thing be? Would it be the gospel, our witnessing work, our

characters?

In 4 B.C. Archelaus, eldest son of Herod the Great, made an urgent trip to

Rome to ask Augustus to confer the same kingdom on him that Herod the

Great had ruled. No sooner had he set out than a deputation of Jews followed

to plead that he be given no kingdom. Augustus reduced his kingdom by

more than half that of his father's. This story was well known and may have

been the basis for that part of Jesus' story. The citizens in the story represent

the Jews who opposed Jesus. The story leads up to Jesus' lament over Jeru-

salem (Luke 19:41, 42).

How does failure to use what God gives us affect our role as servants

of the king? Luke 19:26; 8:18.

In Bible times money was kept secure by wrapping it in the neck scarf, or

kerchief, that almost everyone wore. Doing so put the money at risk. At

least the servant in Matthew did provide the minimum security—he buried

the money. But that does not excuse him for not putting it out to interest.

Ascending the Mount of Olives (Luke 19:28-40).

What special significance does the Mount of Olives possess in both

history and prophecy? 2 Sam. 15:30; Zech. 14:4.

Jesus' contemporaries and the Gospel writers viewed His frequent visits

to the Mount of Olives (Luke 21:39), His victory over temptation in Geth-

semane, and His arrest there (Luke 22:39-54), as demonstrating His fulfill-

ment of Old Testament expectations.

How do you explain Jesus' rebuke to those who objected to the people

proclaiming Him King? Luke 19:35-40.

3. Tears Over Jerusalem (Luke 19:41-48).

"The Jewish nation was a symbol of the people of all ages who scorn the

pleadings of infinite Love. The tears of Christ when He wept over Jerusalem

were for the sins of all time. In the judgments pronounced upon Israel, those

who reject the reproofs and warnings of God's Holy Spirit may read their

own condemnation.

"—The Desire of Ages,

p. 587.

Israel rejected the Son of promise; but God never rejected His promises.

Instead He released them to us in Jesus Christ. "The Son of God, Christ

Jesus, proclaimed among you by us, . . was never a blend of Yes and No.

With him it was, and is, Yes. He is the Yes pronounced upon God's prom-

ises, every one of them" (2 Cor. 1:19, 20, NEB).

•

II. CONFRONTATION (Luke 20:1 to 21:4).

By What Authority? (Luke 20:1-8).

When the world seemed set against Him where did Jesus go and what

did He do? Luke 20:1, 2. What is the lesson for us?

Jesus made the temple His base (Luke 19:47). He purified it (Luke 19:45,

46), then taught the good news of the kingdom there.

The same kinds of questions about the authority of the Word of God

as those found in Luke 20:2 arise frequently today. From your experi-

ence what answers do you find best satisfy those who raise such ques-

tions?

The Parable of the Husbandmen (Luke 20:9-18).

The parable applied in the first instance to the Jews, but it has eternal

significance (note the parallels with Isa. 5:1-7).

SEARCH AND LEARN: Analyze the parable of the husbandmen, giv-

ing it an application both to Jesus' day and to our modern situation in

the following areas:

The "certain man" (Luke 20:9)

The husbandmen (verse 9)

The servants (verses 10, 11)

The murder (verse 15)

The "others" (verse 16)

How does the concept of Jesus as the chief cornerstone illustrate the

relationship between Jesus and the church? Luke 20:17, 18; Acts 4:11,

12; Eph. 2:19-22.

Jesus the Rock, Jesus the Cornerstone, may yet figure in our future in

another way. The Rock also brings judgment against a sinful world (Luke

20:18; compare Dan. 2:34, 44; Isa. 8:14).

Taxes for Caesar (Luke 20:19-26).

"The government under which Jesus lived was corrupt and oppressive; on

every hand were crying abuses—extortion, intolerance, and grinding cru-

elty. Yet the Saviour attempted no civil reforms. . . . Not because He was

indifferent to the woes of men, but because the remedy did not lie in merely

human and external measures.

"—The Desire of Ages,

p. 509.

THINK IT THROUGH: Among the issues that face the church in the

modern world are bearing arms, religious liberty, school attendance on

the Sabbath, compulsory community service on Sabbath, seizure of

church institutions by governments, and support by the government for

church programs. How would you apply New Testament principles to

these situations? Luke 20:25; Acts 4:19; 5:29; 1 Peter. 2:13, 14.

The Resurrection (Luke 20:27-44).

What practice of the Jews was used by the Sadducees to initiate the

discussion on the resurrection? Luke 20:27-40; Ruth 3:9; 4:14.

1111

For the Jews the overwhelmingly important point about marriage was

procreation and the continuation of family and race. Jesus asked His ques-

tioners to consider a society where all will be children of God and immortal,

and marriage to preserve the race will be unnecessary.

How does the guarantee of life after death relate to the covenant

promise? Luke 20:37, 38; Gen 17:3-8; 1 Cor. 15:22.

Good Stewardship (Luke 20:45 to 21:4).

Laymen in leadership positions and church employees need to consider

the words about devouring "widows' houses" (Luke 20:47). The good stew-

ard remembers the sacrifice (the widow's mite!) that frequently goes to make

the activities of the church possible. Church funds are sacred.

III. THE COMING END (Luke 21:5-38).

Jesus spoke several times about the coming destruction of Jerusalem

(Luke 13:35; 19:42-44). It had been destroyed before (2 Kings 25:9, 10).

Matthew 24 makes it clear that Jesus' prophecy has a dual application—to

both the coming judgment on Jerusalem and the final judgment. In this dis-

Conflict Increases

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Lesson

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course we find Jesus saying indirectly that because the religious leaders had

rejected God, the nation could have no divine protection.

Signs of the End (Luke 21:5-11).

REVIEW Matthew 24 for additional insights on this section of study.

If "the end does not follow immediately," as Luke 21:9, NASB, says,

what relevance is there to the signs listed in verses 9-11?

Persecution and Patience (Luke 21:12-24).

THINK IT THROUGH: How does God deal with persecution? How

have Christ's promises in Luke 21:11-19 been fulfilled in your life?

A key concept in Jesus' teaching is endurance or patience (Luke 21:19).

"By your endurance you will gain your lives" (NASB), He said. In the

parable of the sower some keep the Word (Luke 8:15). Endurance has spe-

cial importance to those who wait for the end (Dan. 12:12, 13; Rev. 14:12).

SEARCH AND LEARN: How did Jesus indicate in the following verses

that there would be a period of time before His return?

Luke 21

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Luke 21:12

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Luke 21:19

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Luke 21:24

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Not only do Adventists believe that long time periods occur between the

words of Jesus and His return, but also that He knew this and spoke accord-

ingly. The great Reformers of the sixteenth and seventeenth centuries also

believed this. But the passing of time has left us largely isolated in this

belief. Some crowd every prophetic interpretation into the distant past

(Preterism). Others place the fulfillments into a short period at the end of

time (Futurism). Jesus and the New Testament writers expected a delay in

human terms, but a speedy return in divine terms (2 Peter 3:8-10). We still

live within that divine-human tension.

Although persecution will come in the last days, what promise pro-

tects God's people during the seven last plagues? Psalm 91:4-8; Rev.

18:4, 5.

"Those who have sacrificed all for Christ are now secure, hidden as in the

secret of the Lord's pavilion. They have been tested, and before the world

and the despisers of truth they have evinced their fidelity to Him who died

for them. . . . They have been suddenly delivered from the dark and terrible

tyranny of men transformed to demons. Their faces, so lately pale, anxious,

and haggard, are now aglow with wonder, faith, and love. Their voices rise

in triumphant song: 'God is our refuge and strength, a very present help in

trouble.'

"—The Great Controversy,

pp. 638, 639.

The Last Signs (Luke 21:25-38).

In verses 25, 26 Jesus listed the signs that will immediately precede His

return. These produce fear and perplexity in the world.

EVALUATE: Assess the differences in response to last events among

God's faithful people (Luke 21:34, 36; Rev. 15:3, 4) and the unredeemed

(Luke 21:25, 26; Rev. 6:14-17). What evidence do you see of these reac-

tions in the church and in the unbelieving world?

The Last Generation (Luke 21:32, 33).

The cry of hope "Maranatha" ("our Lord comes") came from the lips of

the earliest Christians. We echo it today. The last "generation" will see:

(1)

fearful signs and wonders (verses 25, 26); (2) "the times of the Gentiles"

fulfilled (verse 24); (3) the coming of the Son of man (verse 27); (4) the

judgment (verses 34, 35). Luke tells us that "all the people came early in the

morning to him in the temple . . . to hear him" (verse 38). How much we

need to hear Jesus now! How we need to cherish and love His words! They

are life. They are truth. They are a safe guide.

FURTHER STUDY AND MEDITATION:

1. The questions about the authority of Jesus occurred at His second

cleansing of the temple. "Three years before, the rulers of the temple had

been ashamed of their flight before the command of Jesus. They had since

wondered at their own fears, and their unquestioning obedience to a single

humble Man. . . . Yet they were now more terrified than before, and in

greater haste to obey His command. . . . There were none who dared ques-

tion His authority.

"—The Desire of Ages,

pp. 591, 592.

For in-depth study of Jesus' discourse on the Mount of Olives, read

The

Desire of Ages,

the chapter entitled "On the Mount of Olives," pages 627

through 636.

SUMMARY:

The days before the trial gave Jesus the time and occasion to

establish the basis of His authority, to meet the attacks of the chief priests,

and to tell His disciples about the end and the signs of His coming.

APPLICATION

How has the story of Jesus' life brought hope and salvation to me?

Concentrate especially on the life He lived.

What will help me keep faith in spite of the "cares of this life"?

To what do I give priority in my witnessing? The saving love of

Jesus? The signs of His coming? The different teachings of the

church? Where should my priority lie?

Communion and

the Cross

THIS WEEK'S STUDY: Luke 22:1 through 23:49.

SAB

MEMORY TEXT: "I appoint unto you a kingdom, as my Father

hath appointed unto me" (Luke 22:29).

CENTRAL THOUGHT:

Jesus memorialized the continuing communion

between Himself and His disciples at the Last Supper. Through the cross,

He fulfilled Scripture and opened the way of salvation for us all.

OVERVIEW: Luke 22:1-23:49

22:1-38

Toward the

Final Crisis

22:39-71

Arrested

23:1-33

The trial

23:34-49

On the cross

The Passover

and Last Supper;

Disputes;

Betrayal possible

Gethsemane;

Betrayal;

Peter's

failure;

The council

Before Pilate;

Before Herod;

Pilate and the

mob;

To Calvary

"Father, forgive";

"Remember me";

"Into thy hands"

INTRODUCTION:

Luke was inspired to present Jesus as the One who

came to seek and to save. How does he go about doing so?

By His origins.

The fact that the Holy Spirit overshadowed the virgin,

Mary, at Jesus' conception makes Him both human and divine—the

One through whom God brings salvation (Luke 1:35).

By the names of salvation He bears.

He is Jesus (Luke 2:21), Saviour

(Luke 2:11), Christ (Luke 2:11), the Lord (Luke 2:11), the Holy One

of God (Luke 4:34).

By His authority as the Son of Man

(Luke 5:24; 6:5; 12:8; 19:10).

By His relationship with the Father

(Luke 3:22; 9:35; 10:22).

By His works of healing

(Luke 5:12, 24; 8:48, 53, 54; 9:42).

By His teaching

(Luke 15:7; 22:29).

By His sinless life

(Luke 23:14, 15, 22).

By His death for our sins

(Luke 22:20; 23:33).

By His power over death and His resurrection

(Luke 24:3-6).

Jesus brought salvation while He lived on this earth. His life carries salva-

tion. This means His pre-existent life, His earthly life, and His life at the

right hand of God. He was, is, and always will be Saviour of the world (Rev.

13:8). At the cross Jesus paid the price for our sins and bought us back from

death. Yet His life itself had salvation within it and joins with His death to

make salvation whole and eternal.

I. TOWARD THE FINAL CRISIS (Luke 22:1-38).

Jesus now moved on the path that would lead through suffering to death

and glory. In doing so, He fulfilled the will of God, the prophecies of the Old

Testament, and His own prediction.

Betrayal Planned (Luke 22:1-6).

Why did Jesus' sacrifice take place at the time of the Passover?

The Passover lamb prefigured "Christ our passover" who was to be "sac-

rificed fir us" (1 Cor. 5:7). Jesus died on the cross about the time of the

evening sacrifice and the slaying of the Passover lambs.

The Upper Room (Luke 22:7-23).

Quite an amount of preparation was put into getting ready for the Passover

meal. Participants reclined during the meal; therefore a larger room was

sought. Bitter herbs, special meat, and bread had to be arranged.

In what way does the Lord's Supper speak to us of Christ's power to

preserve and deliver His faithful people in all ages? Luke 22:15-18; Ex.

12:12-14.

The communion meal occupies a scant four verses (Luke 22:17-20), yet in

the Lord's Supper the sacrifice of Jesus finds symbolism, the fellowship we

have in our Saviour finds expression, we share Christ with each other, we

come for renewal, we look forward to the banquet table of the Lamb of God,

and we share our hope in the return of the Lord. Read Paul's account in

1 Corinthians 11:23-26 in order to round out the details.

How does the foreknowledge of Jesus regarding His own fate help us

relate to suffering and difficulty? Luke 9:51; 22:22. (See Rom. 8:28.)

3. Disputes and Strife (Luke 22:24-30).

What is one way that Christians often fail their Lord? Luke 22:24.

What steps did Jesus take to avert such disputes? John 13:12-17.

"Whenever this ordinance is rightly celebrated, the children of God are

brought into a holy relationship, to help and bless each other. They covenant

that the life shall be given to unselfish ministry. And this, not only for one

another. Their field of labor is as wide as their Master's was. . . . Those who

II. ARRESTED (Luke 22:39-71).

1. Gethsemane (Luke 22:39-46).

The details recorded by Luke alone of the Gospel writers rivet our atten-

tion on the horror in the garden. Luke alone tells us of sweat falling from

Jesus as great drops of blood. He alone mentions an angel hastening to sus-

tain the Saviour.

have communed with Christ in the upper chamber will go forth to minister as

He did.

"—The Desire of Ages,

p. 651.

SEARCH AND LEARN: Study Luke 22:28-30 in relation to other king-

dom predictions. Note especially Daniel 2:44; 7:27; Revelation 15:3, 4.

Review the context of the previous promise about the kingdom in Luke

12:31, 32.

Despite their past and future weaknesses, Jesus declared that the disciples

had stood by Him in trial (Luke 22:28). Their devotion to Christ would be

rewarded. Through His life of victory Jesus made the gift of the kingdom

possible for them.

4. Satan Attacks (Luke 22:31-38).

At the beginning of the story Satan tempted Jesus and was defeated (Luke

4:1-12). Satan bided his time (Luke 4:13), waiting the moment to attack

Jesus again.

What steps do you think Judas and Peter might have taken to prevent

Satan overcoming them? Luke 22:3-6, 31-34. Compare James 1:13-15.

SEARCH AND LEARN: What associations did Jesus' reference to "the

cup" carry with it? Psalm 11:6; Isa. 51:17. What was the will of God for

Christ at that moment? Heb. 10:7, 10, 12.

A few hours before, Jesus had shared the cup of the new covenant with

the disciples. Now He tasted the bitter cup of sorrow and darkness. Yet at

this moment the victory came.

2. Betrayal (Luke 22:47-53).

In the Garden of Gethsemane the sad but marvelous prophecy of the suf-

fering Servant (Isa. 53:4-9) merged with the victorious vision of the Son of

man (Dan. 7:13). Jesus suffered as Servant of humankind and will appear in

glory as King of kings.

In what ways might the betrayal be thought of as accomplishing the

will of God and yet be the work of the powers of darkness? Luke 22:42,

53; John 12:31.

Peter on Trial (Luke 22:54-62).

Behind the accusations against Peter lurked Satan. He had seduced Judas;

now he snared Peter. Jesus had declared that He would defend Peter against

Satan's wiles (verse 32). The story of Acts shows how effective Jesus' de-

fense was (Acts 5:17-32).

The Council (Luke 22:66-71).

SUMMARIZE in your own words the basic idea behind the three titles

used to designate Jesus in

verses

67-70:

Messiah (Christ) (verse 67)



Son of man (verse 69)



Son of God (verse 70)



Hidden within Jesus' words about the right hand of God (verse 69) lay the

fulfillment of the promises about the descent of the Spirit, the advance of the

gospel, His mediation at the throne of God, and, ultimately, the kingdom of

glory. The council was unable to perceive any of this. They heard only words

of "blasphemy."

III. THE TRIAL (Luke 23:1-33).

Before Pilate and Herod (Luke 23:1-12).

What charges did the council bring against Jesus? Luke 23:2. (See

Luke 17:20; 19:38; 20:20; John 8:13-20.)

Jesus remained sinless and innocent while Jews hardened their hearts and

Romans compromised.

What do we learn from Jesus' example about how we should relate to

those who mock or persecute the followers of Jesus? Luke 23:9-11. (See

1 Peter 3:12-14, 17, 18.)

2. Pilate and the Mob (Luke 23:13-26).

Three times Pilate declared Jesus innocent (verses 4, 14, 22). Three times

the council or the mob demanded His death (verses 18, 21, 23).

If God would not intervene to spare His beloved Son, then we should not

expect Him to spare us from suffering.

NOTE Pilate's four attempts to rid himself of a decision he did not want

to make, first by trying to get others to make it for him (John 18:31;

Luke 23:7), then by offering alternatives (Mark 15:6; Luke 23:16).

How do all who sin share in the responsibility of those who con-

demned Christ to death? Heb. 6:6; 10:29.

WED

3. To Calvary (Luke 23:26-33).

What does carrying the cross of Christ mean to a modern disciple?

Luke 23:26; 9:23; Gal. 6:14.

How do both phases of the judgment—investigative (Rev. 3:5; 13:8)

and executive (Rev. 20:15)—focus on the cross? In what way is the cross

the center of hope for the repentant person? Rom. 4:24-5:2.

Do you come to the cross jeering or blinded or curious or penitent? It

matters, for judgment centers in the cross.

IV. ON THE CROSS (Luke 23:34-49).

"Father, Forgive" (Luke 23:34-38).

"While the soldiers were doing their fearful work, Jesus prayed for His

enemies, 'Father, forgive them; for they know not what they do.' His mind

passed from His own suffering to the sins of His persecutors, and the terrible

retribution that would be theirs. No curses were called down upon the sol-

diers who were handling Him so roughly. No vengeance was invoked upon

the priests and rulers, who were gloating over the accomplishment of their

purpose. Christ pitied them in their ignorance and guilt. He breathed only a

plea for their forgiveness."—The

Desire of Ages,

p. 744.

NOTE that those who came to the cross called into question three as-

pects of Jesus' ministry. The rulers questioned whether He could, in

fact, be the chosen Messiah (verse 35). The soldiers laughed at the possi-

bility of His ever being King (verses 36, 37). The criminal queried the

very purpose of His mission (verse 39).

ILLUMINATION:

"Christ could have come down from the cross. But it is

because He would not save Himself that the sinner has hope of pardon and

favor with God.

"—The Desire of Ages,

p. 749.

"Remember Me" (Luke 23:39-45).

"Merely from the Greek construction of the sentence in question it is

impossible to determine whether the adverb 'today' modifies 'I say' or 'you

will be.' Either is possible. . . . The only way of knowing which Christ

meant is to discover scriptural answers to some other questions: (1) What is

paradise? (2) Did Jesus go to paradise on the day of His crucifixion? (3)

What did Jesus teach about the time when men would enter upon their re-

ward in paradise?"—SDA

Bible Commentary,

vol. 5, p. 877.

FOLLOW THROUGH: Discover your own answers for the three

preceeding questions and prepare to share them in class:

2 Cor. 12:2-4; Rev. 2:7; 22:2.

John 20:17.

Matt. 25:31,34; 1 Thess. 4:16, 17; Rev. 22:12.

3. "Into Thy Hands" (Luke 23:46-48).

The cross both divides and ties together the ages of the world. Everything

changed at the cross. Luke made this clear: (1) by recording the convulsions

of nature (verse 45)—(note that similar convulsions mark the second coming

in Luke 21:25), (2) by the Son's oneness with the Father in His death (verse

46), (3) by showing the way to the Father open for all (verse 45), (4) by

salvation coming to a Gentile (verse 47), (5) by declaring Jesus sinless and

innocent (verse 47), and (6) by the dismay of the Jewish crowd at their act

(verse 48).

What significance does the Bible place on the passing away of the

Jewish sacrificial system? Verse 45; Heb. 10:19, 20; 4:16.

ILLUMINATION:

"All that He endured—the blood drops that flowed

from His head, His hands, His feet, the agony that racked His frame, and the

unutterable anguish that filled His soul at the hiding of His Father's face—

speaks to each child of humanity, declaring, It is for thee that the Son of God

consents to bear this burden of guilt; for thee He spoils the domain of death,

and opens the gates of Paradise.

"—The Desire of Ages,

p. 755.

FURTHER STUDY AND MEDITATION:

Review Luke's Gospel, noting especially how his stories offer life,

forgiveness, and salvation through Jesus Christ. When you study Acts you

will note that the church picks up the same witness.

The chapters in

The Desire of Ages

dealing with the betrayal, the trial

and the crucifixion are rich in insight and devotion. Read as much as you can

from "Gethsemane," pp. 685-697; "Calvary," pp. 741-757; and "It Is

Finished," pp. 758-764.

"With the issues of the conflict before Him, Christ's soul was filled

with dread of separation from God. Satan told Him that if He became the

surety for a sinful world, the separation would be eternal. He would be

identified with Satan's kingdom, and would nevermore be one with

God."—The

Desire of Ages,

p. 687.

"That prayer of Christ for His enemies embraced the world. It took in

every sinner that had lived or should live, from the beginning of the world to

the end of time. Upon all rests the guilt of crucifying the Son of God. To all,

forgiveness is freely offered.

"—The Desire of Ages,

p. 745.

SUMMARY:

The innocent Jesus suffered the most shameful of deaths but

thus accomplished the will of God in making salvation available to all.

— APPLICATION

Have I, this day, crucified Christ afresh? 0 Lord, forgive. Have I

this day failed to confess You? 0 Lord, forgive. Have I, this day,

centered my thoughts and actions on self? 0 Lord, forgive.

The cross instructs us how to offer salvation to others. How would I

help: (1) a person who cannot find employment; (2) a family who

cannot find enough to eat; (3) a self-made millionaire?

Adult

Lesson

1:11EGM33

Resurrection and

Ascension

THIS WEEK'S STUDY: Luke 23:50 through 24:53; Acts 1:1-26.

SAB

MEMORY TEXT: "Ought not Christ to have suffered these

=VI



things, and to enter into his glory?" (Luke 24:26).

CENTRAL THOUGHT:

Jesus' victory over death opened the future to the

witness of the good news of salvation. His ascension to the throne of the

Father brought the power of the Holy Spirit to all who believe in the Son of

God and will glorify Him through the gifts received.

OVERVIEW: Luke 23:50-24:53; Acts 1:1-26

Luke 23:50—

24:11

Luke 24:12-49

Luke 24:50-53:

Acts 1:1-11

Acts 1:12-26

Burial and

Resurrection

Doubt and

Belief

The Ascension

Waiting in Prayer

Sabbath in the

tomb; The One

who lives

The walk to

Emmaus;

"Touch Me

and see"

Instruction in

the kingdom;

"This same

Jesus"

At prayer together;

Matthias chosen

INTRODUCTION:

Luke's Gospel closes with the triumph of the resurrec-

tion and the ascension of the Son of man. The disciples, following the in-

struction of their Lord, waited for the Spirit.

The Acts of the Apostles continues the story of Jesus. In one sense, how-

ever, we might rightly call this book the Acts of the Holy Spirit. All that

happens in Acts happens because Jesus is at God's right hand.

Luke also dedicates this book to Theophilus as part of his continuing his-

torical record. Much evidence exists that Luke and Acts came from the one

masterly mind, including:

Style and language.

Sympathy for a ministry that reaches all nations and transcends social

barriers.

Defense of Jesus and the Christian church against false charges.

Agreement on details in both books.

Common themes in the two books.

But a new element enters in Acts. Luke talks of "we" and "us" (Acts

16:10-28:16). Luke accompanied Paul on many of his travels.

Luke wrote his Gospel about 58/59 A.D. and Acts about two or three

years later. One of the reasons for dating Acts this early is that it carries no

news of the death of either Paul or Peter, its two great human heroes. Neither

does Luke record the destruction of Jerusalem.

Luke not only saw many things himself and had access to people who

knew Jesus, he had opportunity to speak with some of the Twelve.

In Acts the Spirit gives the infant church power to fulfill its Lord's com-

mand and devises the strategy by which, through the work of the growing

church, the world eventually will acknowledge its King.

SUN

I. BURIAL AND RESURRECTION (Luke 23:50-24:11).

1. The Burial of Jesus (Luke 23:50-56).

While Matthew recorded that most of the Twelve fled Jesus' trial and hid

while Jesus suffered (Matt. 26:56), Luke recorded three expressions of faith

and devotion among the observers of the tragedy. The thief received assur-

ance (Luke 23:42, 43). The centurion praised God (verse 47). Finally, Jo-

seph of Arimathaea ministered publicly to his Lord (verses 50-53).

How does Luke establish the precise location of the Sabbath within

the weekly cycle? Luke 23:54-24:1.

NOTE how careful Luke is to designate details concerning the period

of the burial and resurrection, especially those having to do with time:

Luke 23:54: "The preparation."

"It refers to the day of the Jewish

week immediately preceding the Sabbath (i.e. Thursday evening to Friday

evening)."—I. Howard Marshall,

The Gospel of Luke

(England: Paternoster

Press, 1978), p. 881.

Luke 23:54: "The Sabbath drew on."

Literally "shone forth." Most

likely a reference to the shining of the evening star, or possibly, the lighting

of evening lamps.

Luke 24:1: "Very early in the morning."

This suggests the "first

dawn," or the light before the sun actually rose.

In Luke's record women show great tenderness and compassion toward

the Lord as He carried out His arduous ministry (Luke 8:3; 10:38-40). The

same concern brought the women to anoint Jesus (Luke 23:56). The devout

and humble women became the bearers of the news of Jesus' resurrection,

just as Elisabeth and Mary had been part of the birth story.

2. The Resurrection (Luke 24:1-11).

SEARCH AND LEARN: Who are named as visiting the tomb and find-

ing it empty? Luke 24:10, 12; John 20:1, 2; Mark 16:1.

These first witnesses to the resurrection must have been questioned time

and again through the early years of the Christian church. The specific

record of their names demonstrates how vital their evidence was.

ILLUMINATION:

"Jesus refused to receive the homage of His people un-

til He had the assurance that His sacrifice was accepted by the Father. He

ascended to the heavenly courts, and from God Himself heard the assurance

that His atonement for the sins of men had been ample, that through His

blood all might gain eternal life"—The

Desire of Ages,

p. 790.

"The only ground of our salvation is what God did in the death and resur-

rection of Jesus; everything depends on God, not on us. . . . Men who lived

completely from what God had done for them learned to say: 'I

believe in

what God did in Jesus' death and resurrection' and 'I

believe that

Jesus died

and rose again.' "—Eduard Schweizer,

Jesus

(London: SCM Press Ltd.,

1971), p. 96.

II. DOUBT AND BELIEF (Luke 24:12-49).

Jesus of Nazareth, the Son of man, the God of hope and history, the

Messiah, now enters God's presence (verses 26, 51).

How does the Gospel establish the continuing humanity of Jesus after

His resurrection? Verses 30, 39-43.

Not too long after Jesus' resurrection various false explanations were of-

fered about His nature. He really was a spirit, some said. Or they claimed

that what the disciples saw, in the 40 days after His resurrection, was a

spirit. Later some were to say that Jesus was God masquerading as a human

being. The first centuries of the Christian era witnessed a flourishing reli-

gious movement called Gnosticism, which sought to include Christ and

Christianity in its teachings. It would not accept the humanity of Jesus. Luke

and John made a point of refuting these speculations. (See John 20:27;

21:13; 1 John 4:2.)

ILLUMINATION:

"As a man Christ ascended to heaven. As a man He is

the substitute and surety for humanity. As a man He liveth to make interces-

sion for us."—E. G. White Comments,

SDA Bible Commentary,

vol. 5, p.

1126.

1. The Gospel Commission (Luke 24:47).

What words of Jesus did Luke‘use to express the gospel commission?

Luke 24:47. Note how this matches the theme of Luke and Acts. Luke

19:10; Acts 2:38.

COMPARE Luke 24:47 with the gospel commission in Matt. 28:19, 20;

Mark 16:15, 16.

What lessons may we draw from Jesus' methods as He replied to the

two disciples on the road to Emmaus? Luke 24:25-27, 32. How may we

make the Scripture and circumstances effective in sharing the gospel?

2. The Importance of Fulfilled Prophecy (Luke 24:44-49).

Jesus made it clear that the authenticity of His mission and message rested

upon His fulfillment of prophecy. His life as a historical person fulfilled

what was "written in the law of Moses, and in the prophets, and in the

psalms concerning" Him (verse 44).

What has God done to mark the way for His people as they wait for

the day of Jesus' return? 2 Peter 1:19; Rev. 12:6; 14:6, 7.

We, who build our message upon a prophetic mission, likewise see our-

selves as fulfilling prophecy. God marks the way for us through a series of

historical events that fulfill prophecy. The years that pass by no more detract

from a historic fulfillment of prophecy in our day than did the long years of

waiting for the Messiah 2000 years ago.

III. THE ASCENSION (Luke 24:50-53; Acts 1:1-11).

The marvelous story of how God wrought salvation in Jesus Christ had

reached its climax. But it is not the end of Jesus' activity in our behalf. He

ascended to the right hand of the Father, and the effects of His position of

power and authority were at once evident on Earth.

He gave the promise that the disciples would be "endued with power"

(Luke 24:49; compare 4:14). Jesus now stood by the throne, exercising His

power for the completion of the plan God had set in motion by sending the

Son.

NOTES:

Introduction to the Book of Acts

"Ye Shan ReceCive

-7

'ower"

The book of Acts is the second part of a two-part history written by

Luke. The Gospel Luke wrote deals with the origins of the church.

Acts deals with the development of the church. The thread that ties the

book of Acts together is the role of Christ and the Holy Spirit in the

developing church. Christ, now at the right hand of God, continues to

supply power to those who make up His church as He did while on

this earth.

Promised in chapter 1, the Holy Spirit descends on the waiting dis-

ciples in chapter 2. Empowered by the reception of the Holy Spirit,

the little church launches a great evangelistic thrust. The gospel ex-

pands in spite of persecution from without and problems from within

the church. Miracles are wrought, Gentiles are converted, and the

greatest of the persecutors becomes the missionary evangelist to the

Greek and Roman world.

As he did in the Gospel, Luke continues to emphasize Christ as the

Saviour of the world, the teaching of witnessing principles, the im-

portance of prayer, and other concerns, such as that for groups that

often are excluded by the societies in which they find themselves.

The close of the book of Acts is but the beginning of the acts of

Christ's disciples. Chapters still are being written. The greatest out-

pouring of the Holy Spirit still awaits our readiness and reception. In

our day the book of Acts will be completed; then Jesus will come.

Thus, in a special sense, the book of Acts written by Luke is a primer

of last day power and witness.

Acts: The Spread of the Gospel

Acts 1-7

To Jerusalem

Acts 8-12

To Judea and Samaria

Acts 13-28

To the Uttermost Part

The Ascension;

Pentecost; The

Jerusalem church

The church persecuted

and extended

Paul's three missionary

journeys, trial, and

imprisonment

WED

11-

6.1

SEARCH AND LEARN: Describe the ascension from the available

Scripture records. Note especially where it occurred, who witnessed it

and where Jesus went. (Draw from the following texts as needed: Luke

24:50, 51; Matt. 28:16-20; Mark 16:19, 20; Acts 1:4-11; Eph. 4:8-10.)

ILLUMINATION:

All heaven was waiting to welcome the Saviour to the

celestial courts. As He ascended, He led the way, and the multitude of cap-

tives set free at His resurrection followed. The heavenly host, with shouts

and acclamations of praise and celestial song, attended the joyous train. "—

The Desire of Ages,

p. 833.

Jesus gave the gospel commission to the disciples; and He gave much

more. The assurance with which Peter began his ministry proves how well

grounded the disciples were after their 40-day period of instruction by Jesus.

This period matches the 40 days Jesus spent in the wilderness under the

tutelage of the Spirit (Luke 4:1). After that time the Son of man was ready to

begin His work. At the end of the 40 days with the risen Lord the disciples

were full of their mission and ready to go to every nation.

By what means are the ascension and the return of Christ linked to

form the blessed hope of all Christians? Acts 1:5, 11; John 14:1-3, 16.

After the resurrection the interest in a literal, earthly kingdom gave way to

the spiritual kingdom of God into which persons were invited, regardless of

territory, race, or color. The promise of Jesus' return forms the background

against which the disciples were to work and motivated them in their trium-

phal sweep out of Palestine to the ends of the world.

The angel visitors gently reproached the disciples for gazing after their

departing Lord (Acts 1:11). Far better for them to hasten back to Jerusalem

and prepare for the next event. The best way for us to express our longing for

the return of Jesus is to work and witness.

How should we express our faith in Jesus' life, death, and mediation?

1 Peter 3:21, 22.

IV. WAITING IN PRAYER (Acts 1:12-26).

Upon whom may we expect God to pour out His Spirit? Acts 1:14;

4:31.

Luke demonstrates that a praying church can succeed against all odds.

What did Jesus say about how the Holy Spirit would work for us?

Luke 24:49; Acts 1:8.

In Luke the Spirit singles out individuals; in Acts the entire Christian

movement is Spirit-inspired. In Luke, Christ, the Head, receives the Spirit.

In Acts, the body of Christ, the church, is filled with the Spirit. In Luke,

individuals are amazed observers of the Spirit's work. In Acts, the entire

church receives Him. In Luke, the Spirit comes with the Lord's baptism

(3:16).

In Acts, the baptism of the Spirit occurs (2:17).

Acts 1:14 gives us the last glimpse of Mary, the mother of Jesus. She

appeared out of obscurity to become the one chosen to bear the infant Lord,

and now disappears without further trace. Mariolatry and Mariology had no

part in apostolic Christianity. However, we should never ignore or down-

grade this godly woman whom the Word pronounces "blessed," who guided

the child Jesus through childhood and youth, and who twice felt the pres-

ence of the Spirit in special manifestations.

How would you describe the "ministry and apostleship" (Acts 1:25)

to which Matthias was added? (See Luke 9:1-6; 22:29.)

A Jewish village or town needed 120 men in order to form its own self-

governing community. The number indicated in Acts 1:15 gave such author-

ity to this community of faith. Jesus called twelve disciples, most probably

to correspond to the number of tribes in Israel (Rev. 21:12-14). The founding

Twelve were to remain constant in faith and witness.

What is the basic essential to receiving the power of God for the ac-

complishment of His work?

"All who consecrate soul, body, and spirit to God will be constantly re-

ceiving a new endowment of physical and mental power. The inexhaustible

supplies of heaven are at their command. . . . Through cooperation with

Christ they are complete in Him, and in their human weakness they are

enabled to do the deeds of Omnipotence"—The

Desire of Ages,

p. 827.

FURTHER STUDY AND MEDITATION:

Two chapters in

The Desire of Ages

concentrate on the details of the

resurrection. Review the chapters entitled "The Lord Is Risen" and "Why

Weepest Thou?" (pp. 779-794).

Study the significance of the resurrection to the Christian as outlined

in Romans 4:24-5:1; 1 Corinthians 15:12-27; and Revelation 1:18. How can

we make the resurrection more real and more effective in our spiritual lives?

SUMMARY:

Jesus fulfilled the divine will as He ascended to the right hand

of the Father. From there He dispensed the gifts of the Spirit.

— APPLICATION

•

Life can be so complex and busy: how can I find time to be in "one

accord" and "continue in prayer" in the bustle of daily living?

If all are commanded to witness, how may I obey that command?

What is my Jerusalem, my Judea, my Samaria?

.„

The Spirit Descends

THIS WEEK'S STUDY: Acts 2:1 through 4:12.

MEMORY TEXT: "Having received of the Father the promise of

the Holy Ghost, he hath shed forth this, which ye now see and

hear" (Acts 2:33).

E767

Fug

CENTRAL THOUGHT:

The deeds and teachings of Jesus continue as He

sends the Holy Spirit to empower disciples as agents of and witnesses to

their ascended Lord.

OVERVIEW:

Acts 2:1-4:12

Acts 2:1-13

Baptism of

the Spirit

2:14-47

Peter's sermon

3:1-26

Faith that heals

and saves

4:1-12

No other name

Tongues of fire;

Tongues of men

The Spirit

poured out;

Jesus, Lord

and Messiah;

Numbers increase

The experience at

the Gate;

Beautiful

The name of Jesus

Prison and

release

INTRODUCTION:

At least five significant ideas can be discovered in the

book of Acts:

Acts carries into the Christian era the continuing saga of

the mighty

acts of God

already known from the Old Testament and the deeds of Jesus.

The message of salvation does not exist apart from the history that accompa-

nied it. In the Christian hope there can be no faith unless real happenings

have occurred on which to base that faith.

The church carries with it

the witness that Jesus is Saviour.

At the

center of this witness the disciples proclaimed the resurrection and exalta-

tion of Jesus. The blessings of salvation, forgiveness, and the Spirit flow

from Jesus' authority at the right hand of God.

Despite initial success,

opposition dogged the early church.

First the

Jews, then the Gentiles, and finally the Roman authorities persecuted the

church. Luke took pains to declare that on no occasion were the attacks

justified. The church consisted of reputable, well-intentioned citizens. De-

spite opposition the church spread and grew.

Acts establishes the

universal character of the gospel.

At first Jews

accepted in large numbers. But in the space of a few years, the gospel was

preached to the Samaritans, and then to the Gentile world.

5. From Acts we learn much of the

organization and life

of the apostolic

church. Although the Spirit fell on all, Acts makes clear that the church

possessed organization and not all had the same gifts. Its life and witness

were modeled on the ministry of Jesus.

1. Tongues of Fire (Acts 2:1-4).

In the early chapters of Acts the temple served as a focus for Christian

activity. As we concluded our study of Luke we left the followers of Jesus

full of joy and congregating in the temple (Luke 24:53). The upper room

would have been close to the temple. From there the disciples went daily

into the temple precincts after having been endowed with the Holy Spirit

(Acts 2:46).

How do the manifestations of the Spirit at Pentecost encourage us to

expect the continuing role of the Spirit in the church? Luke 3:22; Acts

2:3; 1 Cor. 12:7.

In what way does the Spirit distribute gifts in order to equip the

church for its task? 1 Cor. 12:4-11.

How was the gift of tongues manifested at Pentecost? Acts 2:4.

A variety of viewpoints has been advanced to explain the gift of tongues

at Pentecost:

The disciples spoke in Greek which all those present understood. The

miracle, if it exists at all, would be that ignorant Galileans spoke fluent

Greek.

The crowd received the ability to understand what the disciples spoke

even though what they said was not spoken in a language the crowd under-

stood. Such a miracle would give the hearers ability to understand.

The disciples worshiped God in ecstatic tongues (similar to the

tongues of 1 Cor. 14). Peter had the gift of interpretation so that all under-

stood what the disciples said.

The disciples spoke in diverse foreign languages. Many commentators

seem to think that this explanation seems to match the biblical record best.

ILLUMINATION:

"In a miraculous manner [God I supplied the defi-

ciency of the apostles. The Holy Spirit did for them that which they could

not have accomplished for themselves in a lifetime. They could now pro-

claim the truths of the gospel abroad, speaking with accuracy the languages

of those for whom they were laboring.

"—The Acts of the Apostles,

pp. 39,

40.

I. BAPTISM OF THE SPIRIT (Acts 2:1-13).

2. Tongues of Men (Acts 2:5-13).

NOTE how widespread the nature of the audience available in Jerusa-

lem was. (Check the locations on a Bible map if you have one.)

How do the reactions to the gift of tongues illustrate possible attitudes

to the gift of the Spirit in the remnant church? Acts 2:12, 13.

IT] II.

PETER'S SERMON (Acts 2:14-47).

The Spirit Poured Out (Acts 2:14-21).

In Acts 2:17 why did Peter apply a "last day" prophecy to his times?

How did the New Testament writers generally understand the term

"last days"?

The early church regarded the period after the ascension of Christ as the

beginning of the end time in which God would bring in everlasting righ-

teousness and establish His kingdom on earth. However the New Testament

also makes clear that these "last days" are indeterminate in length. We

should not interpret statements such as Peter's to mean that the second com-

ing was expected before 100 A.D. The New Testament is written in such a

way that it accommodates satisfactorily the long time periods of Daniel and

Revelation. Jesus Christ gathers the promises about the last days into Him-

self and fulfills them both in His intercession for us and in the promise of His

return.

Jesus, Lord, and Messiah (Acts 2:22-36).

While Peter quotes Joel 2 in explaining the Spirit-inspired utterances of

the followers of Jesus, his sermon made it plain that Jesus had sent the Spirit

(Acts 2:33). Just as God sent the Son (John 3:16), so the Son sent the Spirit.

In saying this we do not assign inferiority to the Son or Spirit, but, rather,

describe the varying functions of the Godhead.

Peter had in front of him many who had cried, "Hosanna to the Son of

David," who had also cried, "Barabbas," and finally yelled, "Crucify

Him." His pointed remarks cut into the consciences of his hearers.

SEARCH AND LEARN: Match the following Old Testament

references with quotations used by Peter in his sermon recorded in Acts

2:14-40:

Psalm 16:8-11



Acts 2•



Psalm 110:1



Acts 2•



Joel 2:28-32



Acts 2•



How did Peter later suggest that we should react to events surround-

ing the death and resurrection of Jesus? 1 Peter 1:3, 8-13. (Compare

Acts 2:38.)

The New Testament does not argue the resurrection of Jesus; it declares it.

For support it offers Old Testament predictions (as in Peter's sermon), the

presence of living witnesses (as in 1 Cor. 15), and the change in a

Christian's life (as in Rom. 6:3-6).

What do Peter's repeated references to Jesus as being at the right

hand of God mean to us? (See Acts 2:25, 30, 33, 34.)

Jesus continues to bestow on His people the benefits of His atonement

(Heb. 4:14, 15). He cares for the church in varying ages and different cir-

cumstances (Rev. 2, 3). At the right hand of God (a symbol of His authority)

He acts as Judge. He sent the Spirit on the day of Pentecost—at His discre-

tion and in accordance with the Old Testament sanctuary antitype. Likewise

He chose the Day of Atonement at the close of the 2300-year prophecy to

commence the final phase of His atoning ministry in accordance with the

sanctuary type. Both the outpouring of the Spirit at Pentecost and the begin-

ning of the judgment in 1844 fulfill sanctuary types, both have their author-

ity in the Son at the right hand of the Father, and both have to do with

sovereign acts of God within the history of the church.

3. Numbers Increase (Acts 2:37-47).

THINK IT THROUGH: How would you use Peter's appeal in Acts

2:37-39 as a model for your own witnessing? Look particularly at the

how of repentance, the when of baptism, the which of the sins to be

forgiven, and the how and when of the Spirit to be received.

Out of Pentecost came a great harvest of believers (verses 41, 47), a pe-

riod of instruction and fellowship for those converted (verse 42), signs and

wonders to confirm belief (verse 43), and a sharing of material blessings

(verses 44, 45). Note the statistical report given in the book of Acts:

1:15-120 believers

2:41—Added about 3000

2:47—"The Lord added to the church daily"

4:4—"Many . . . believed; . . . about five thousand"

4:32—"The multitude of them that believed"

5:14—"Believers were the more added"

6:1—"The number of the disciples was multiplied"

6:7—"Multiplied in Jerusalem greatly"

How may we transport the features of the life of the early church into

our own local churches? On the basis of Acts 2:42-47, determine what

features of the early church might contribute to church growth today.

ILLUMINATION:

"Those only who are constantly receiving fresh sup-

plies of grace, will have power proportionate to their daily need and their

ability to use that power."—The

Acts of the Apostles,

p. 55.

III. FAITH THAT HEALS AND SAVES (Acts 3:1-26).

The Experience at the Gate Beautiful (Acts 3:1-11).

Persecution came upon the apostles as a result of their using the name of

Jesus Christ in a miracle. The leaders of Israel could no more accept a mir-

acle in the name of Jesus than they could accept Jesus Himself.

How may we expect to tap the same sources of power that Peter and

John did in the miracle performed at the Gate Beautiful?

Not only did powerful miracles attend the early work of Peter and John,

but also the work of Paul (14:8-10). The church ministered in the same spirit

and power as its Lord. As in the Gospel of Luke, grace and healing flowed

from the Lord to the despised and outcast (Acts 3:2; Luke 18:35-43). Satan

had fallen from his position of authority over mankind (Luke 10:18), and the

kingdom had recovered from him his captives (Luke 4:18).

The Name of Jesus (Acts 3:12-26).

What significant name is used to designate the Lord in Acts 3:6?

NOTE that the pattern used in Luke's story in Acts 3 also appears in

John 6:1-24; 25-59, where a long explanatory discourse follows Jesus'

miracle.

The first sermons preached by early church workers showed that the

Messiah should suffer. Remember how Jesus had to explain this carefully to

the disciples. (See Luke 24:7, 26, 46.) Such a teaching about the Messiah

startled the Jewish mind. It threatened the national aspirations on which the

Jews based their false messianic expectations.

3. Times of Refreshing (Acts 3:18-20).

"A certain time sequence is here set forth by Peter. He called on his

hearers to 'repent' and 'be converted.' These acts, said he, would be fol-

lowed by (1) the blotting out of their sins, (2) the coming of the 'times of

refreshing,' and (3) the glorious advent of Jesus Christ."—SDA

Bible Com-

mentary,

vol. 6, p. 159.

To apply Acts 3:19 to the latter-day conversion of the Jewish nation runs

counter to the clear statements of Jesus in which He declares that the day of

the chosen nation had passed. Today we look for a mighty work of the Spirit

that will eclipse Pentecost in the resulting harvest of souls, including Jews

and people of all races and countries of origin.

ANALYZE: Review the two sermons of Peter in Acts 2 and 3, remem-

bering that these instructed the early church both in doctrine and meth-

WED

ods of witnessing. Note the differences caused by audience and occa-

sion, the emphasis on the exaltation of Jesus, and an appeal for

repentance.

IV. NO OTHER NAME (Acts 4:1-12).

The tremendous response to Peter's sermons created danger for the disci-

ples. Because the rulers of the Jews realized that the movement could not

otherwise be contained, they sought to restrain the disciples' work.

What challenging question does the Christian message meet as it

faces those who fear its thrust and success? Acts 4:7. (Compare Matt.

16:19; 28:19, 20.)

Peter appealed to the rulers to cease their objections. But opposition con-

tinued, and continues still. Unbelieving people find no reason in their way

of thinking to respond to what Christ can do for them.

What lessons can we learn from Peter's bold defense before the coun-

cil? Acts 4:8-12.

THINK IT THROUGH: All of us must face the challenge of the state-

ment of truth that Peter made. "No other name" exists whereby we

find salvation. Have we made the name of Jesus the focus of our loyalty,

devotion, and salvation?

FURTHER STUDY AND MEDITATION:

Read Ellen White's counsel regarding the Spirit in the chapter entitled

"The Gift of the Spirit" in

The Acts of the Apostles,

pp. 47-56. Note this

key passage: "Every worker who follows the example of Christ will be pre-

pared to receive and use the power that God has promised to His church for

the ripening of earth's harvest."—The

Acts of the Apostles,

p. 56.

Many key Old Testament passages were used in the early sermons in

Acts. Among others, the following are included: Joel 2:28-32 (see Acts

2:17-21); Psalm 16:8-11 (see Acts 2:25-28); Deuteronomy 18:15, 19 (see

Acts 3:22, 23); and Psalm 2:1, 2 (see Acts 4:25, 26). A study of these pas-

sages will show how the early church applied Scripture.

SUMMARY:

The Spirit has entered the life of the church, inspiring its mes-

sage, convicting men and women of their need of repentance, and ensuring

its continued success. Instead of assuming credit for all this, the church

should give glory to the name of Jesus.

— APPLICATION



What spiritual gifts do I possess?

What witness do I bear? And where? And when?

What "other names" attract me away from total dependence on the

name of Jesus?

Adult

Lesson

ON?

gil49

The Growing Church

THIS WEEK'S STUDY: Acts 4:13 through 5:42.

MEMORY TEXT: "Grant unto thy servants, that with all bold-

ness they may speak thy word" (Acts 4:29).

CENTRAL THOUGHT:

The gospel message prospers as its messengers

rely on the divine presence and power and speak boldly in the name of their

Lord.

OVERVIEW: Acts 4:13-5:42

Acts 4:13-31

With All

•

Boldness

4:32-5:11

One Heart

One Soul

5:12-42

Conflict With

Authority

The council confers;

Praise to God

All things in common;

Ananias and Sapphira

Prison and deliverance;

God not man; Gamaliel

INTRODUCTION:

It might be said that Luke wrote Acts to expound the

truth that Jesus could not be Lord and Messiah unless His followers become

witnesses engaging in continuing missionary effort. Jesus and the Spirit are

the great gifts God has given to the church, but they are not given simply for

the edification of believers. They also are given in order to make it possible

to conduct the mission of the church.

The Spirit does not come to the church in order to make individual mem-

bers "feel good" through receiving an emotional religious experience. In

Acts He came to enliven the members so that they might witness to Jesus the

Lord.

Not that such witnessing would follow an easy, untroubled path. Two

emphases in Acts show that the church must expect to meet trouble when it

undertakes its proper mission. Luke emphasizes prayer. We meet the pray-

ing church again in this lesson and learn why the church was driven to its

knees. Luke also emphasizes divine intervention. While the Spirit came to

give needed gifts and provide guidance, God repeatedly sent angels to guard

and deliver His servants.

The church moved rapidly into different social and cultural situations. As

the itinerant missionaries left Jerusalem for Samaria, moved on to cosmo-

politan Antioch, invaded the world of the scattered Jewish nation, entered

the heartlands of Greek thought, and knocked on the door of Caesar's pal-

ace, they faced social and cultural differences. Would the Christian message

accommodate such changes? The answer Acts brings has encouraged the

SAB

church through the centuries on its worldwide mission. If all of what is

recorded could happen in a matter of a score or so years, what need is there

to worry about the ability of the church to meet further opportunities to

witness?

I. WITH ALL BOLDNESS (Acts 4:13-31).

Luke uses "boldness" as one of his key words in explaining the success and

attitudes of the early church. The council "observed the boldness of Peter and

John" (Acts 4:13, NEB); the concerted voices of the early leaders of the church

asked God to give them power to "speak thy word with all boldness" (verse 29);

the prayer was answered, and they "spoke the word of God with boldness"

(verse 31, NEB).

The Greek word translated "boldness" in this context means with openness

and candor. That was how the apostles spoke against those who opposed them.

They spoke publicly and candidly of the truth they knew.

Why is such preaching successful? Acts 4:13.

1. The Council Confers (Acts 4:13-22).

The healing at the Gate Beautiful provided a basis of confidence and

progress for the early followers of Jesus. The Lord had promised to confirm

His presence with signs (Mark 16:19, 20). Now the disciples could look

back on a miracle of the same quality and public nature as those which

marked Jesus' ministry (Luke 5:17-20).

"Their teaching was a second edition of the teachings of Christ, the utter-

ance of simple, grand truths that flashed light into darkened minds, and

converted thousands in a day. The disciples began to understand that Christ

was their Advocate in the heavenly courts, and that He was glorified. They

could speak because the Holy Spirit gave them utterance."—Ellen G. White

Comments,

SDA Bible Commentary,

vol. 6, p. 1056.

When faced with irrefutable evidence of divine power, how did

unconverted persons seek to turn aside from the demands of such evi-

dence? Acts 4:17, 18; John 11:47-50.

SEARCH AND LEARN: Study again Jesus' instruction and promises

to the disciples in Luke 12:11, 12; 21:14, 15 concerning how they should

react when faced by the authorities. How did the experience of Acts 4

and 5 fulfill Jesus' promise?

•

2. Praise to God (Acts 4:23-32).

The apostles did not yield to threats. God sustained them through:

The support of the people (verse 21).

The obvious confusion of the religious leaders (verses 13-15).

The understanding that their situation was a fulfillment of Scripture

(verses 25, 26).

A physical sign (verse 31).

The filling of the Holy Spirit (verse 31).

What historical events did the disciples recall as they thought over

what God had done for them? Acts 4:24-27.

Those who sought to destroy God's work were like the heathen Philistines

(Psalm 2:1), even though they were the priestly leaders of the Jews (Acts

4:6). The leaders of the people formed what was in the eyes of the Jews an

obscene alliance with Gentiles and the hated Herodians (verse 27). Apostasy

cares little with whom it shares its bed (Rev. 17:5).

We can hear God speaking through Luke, seeking to have us join the

faithful band of witnesses. Because he wants us to feel confident in meeting

the variety of situations we must face in doing so, he cites examples of a

variety of crises in which the early church and its members found them-

selves. By studying these experiences carefully we can better understand

how God can help us.

Already he has offered both instruction and encouragement. We have

learned about our:

source of power (Acts 4:31);

need for boldness (verse 13);

need for the continuing presence of Christ (verse 13);

recognition of the importance of prophecy and fulfillment in convicting

people (3:24);

need to participate in witness (4:31).

REVIEW the names used for Jesus in the book of Acts:

1:1—Jesus

1:6—Lord

1:21—Lord Jesus

2:22—Jesus of Nazareth

a man approved of God

2:27; 3:14—Holy One

2:30—Christ

2:36—Jesus, both Lord and Christ

2:38—Jesus Christ

3:6—Jesus Christ of Nazareth

3:13—Son Jesus

3:15—Prince of life

Based on your study of this list, how do you think the early church

regarded the nature of Jesus?

TRUE

II. ONE HEART, ONE SOUL (Acts 4:32-5:11).

A remarkable feeling of common purpose, unity, and brotherhood per-

vaded the early church. Yet, even in that setting, selfishness triumphed in at

least one case.

Unity and Sharing (4:32-37).

What factors produced unity and accord in the early church? How

may we in the church today experience a climate of unity? Acts 4:31-33.

Luke uses the expression "with one accord" five times to describe the

unity of action and purpose in the church (Acts 1:14; 2:1; 2:46; 4:24; 5:12).

It was a feature of those early days and provides a model for us to follow.

"Throughout our churches there is to be a reconversion and a

reconsecration to service. Shall we not, in our work in the future, and in the

gatherings we hold, be of

one accord?

Shall we not, wrestle with God in

prayer, asking the Holy Spirit to come into every heart? The presence of

Christ, manifest among us, would cure the leprosy of unbelief that has made

our service so weak and inefficient.

"—Testimonies,

vol. 8, p. 46.

How did Paul encourage the early church to show its unity? Phil. 2:1-

4; Romans 15:1-7.

What may we learn about the use of material possessions from the

attitude of the early church? Acts 4:32-37.

Selfishness and Deceit (Acts 5:1-11).

Just as the victorious armies of Israel had their Achan (Joshua 7) so the

church had its Ananias and Sapphira. Acts already has noted Judas's greed

(1:16-18). Luke constantly reminds us of the price of selfishness and how

easily it can interfere with our salvation (Luke 12). Just as Israel had its

Joshua to discern and expose Achan, so church leaders on all levels must

stay on guard to defeat greed and selfishness wherever it appears.

THINK IT THROUGH: Consider the implications of the lies of Ananias

and Sapphira, especially in the light of Jesus' warning about blasphemy

(Acts 5:3, 9; Luke 12:10). In what ways did their actions differ from

simple disobedience to the Word of God? How should we apply this

experience to tithing and stewardship?

III. CONFLICT WITH AUTHORITY (Acts 5:12-42).

1. Solomon's Porch (Acts 5:12-16).

Now came the highlight of their witness. Solomon's Porch became the

Jerusalem Evangelistic Center. What successful campaigns they held there!

What practical ministry enhances the evangelistic outreach of the

church? Acts 5:15, 16.

The healing power manifested through Peter has its reflection in the health

care ministry of the Adventist Church. In the mission outreach of the church

a typical approach is (1) offer health care; (2) start a branch Sabbath School

or day school; (3) build a church; (4) open a community services center.

Jesus authenticates this approach by example and by instruction.

The "shadow of Peter" had no more to do with the healing of the people

than the "handkerchiefs" of Acts 19:12. Such expressions of faith find their

modern counterpart in the quest for a Christian physician or hospital and in

the call for anointing (James 5:14).

Angel Deliverance (Acts 5:17-26).

What issue caused the Sadducees to oppose the work of the church?

Acts 5:17; Luke 20:27.

Jesus had continual conflict with the Pharisees for two main reasons.

First, He did not accept "righteousness by legalistic regulation" as a way of

finding acceptance with God. Second, He called to the kingdom persons

whom the Pharisees regarded as unworthy.

The emphasis the disciples gave to the resurrection did not offend the

Pharisees, who found such an explanation quite plausible. However, the

Sadducees' opposition to Peter and their hounding of Paul centered on this

issue.

How did angels intervene in the imprisonment of the apostles? Acts

5:19. Why should we not expect them to always do the same for us?

Luke gives us many illustrations of the presence and ministry of angels.

Of the 51 references to angels in the four Gospels, Luke contains 24. Acts

adds 21 more.

SEARCH AND LEARN: From such passages as Heb. 1:4-7, 13, 14; 2:2,

5, 7-9; Rev. 1:20 select two or three that will give you some background

on angel ministry. Summarize below what you have learned:

From the actions of the leaders in the early church we can begin to under-

stand the character of the people Jesus selected. They possessed great cour-

age. It would have been safer to hide at home, but they went right back to

preaching, despite the injunction of the rulers. What they did could only

bring trouble later. But they worked from principle rather than feeling or

convenience. Obedience to God's commands remained their top priority.

They sought always to fulfill His will. They had on their side the unshakable

certainty of firsthand witness.

Peter's Speech (Acts 5:27-32).

NOTE

the continued use of

name

(4:17, 18, 30; 5:28, 40, 41) to describe

the authority behind the teaching and miracles of the apostles. The use of a

name carries great significance in the Word of God. "Then Moses said to

God, 'If I go to the Israelites and tell them that the God of their forefathers

has sent me to them, and they ask me his name, what shall I say?' God

answered, 'I AM; that is who I am. Tell them the I AM has sent you to

them' " (Ex. 3:13, 14, NEB). Repeatedly the Old Testament uses names to

describe the action of God. Seemingly the rulers found it difficult even to

mention Jesus' name. They referred to Him as "this man" (Acts 5:28).

ILLUMINATION:

The council "consisted of three classes: (1) elders, that

is representatives of the chief aristocratic families; (2) chief priests, that is

retired high priests, and members of the four families which provided most

high priests; . . . and

(3)

the scribes, mostly belonging to the party of the

Pharisees.

"—SDA Bible Dictionary,

p. 241.

How did Peter describe the characteristics of the "name" he

preached? Acts 5:30-32.

Peter's brief statement has much of the character of a confession of faith.

While not a creed, it summarized the belief of the early church in a way that

must have been quite common.

NOTE the following in the interchange of verses 28-32:

How the disciples had changed public opinion even though they were

comparatively few in number (verses 27, 28).

The fear of the Sanhedrin for their reputation (verse 28).

How principle overcame fear (verse 29).

How the disciples switched the legal situation from their being the ac-

cused (verse 28) to pointing out those who were truly guilty (verse 30).

They did so on their authority as witnesses (verse 32). They numbered

far more than the two or three witnesses (Matt. 18:16) required to bring

accusation, yet their witness was not accepted by most of the rulers.

4. The Winds of Strife Held Back (Acts 5:33-42).

Parallels between the situation of the early church and the last days

abound. In this passage the church regarded the escape from death as a sig-

nal for even greater witness. (Compare Rev. 7:1-3.)

Gamaliel was "a famous Hebrew scholar whose most illustrious pupil

was Saul of Tarsus (Acts 22:3). . . . He was the first Jewish scholar given the

title

Rabban, 'our

Master,' our Great One,' instead of the usual title

Rabbi,

`my Master.'

"—SDA Bible Dictionary,

p. 402. Gamaliel thought that time

would tell whether the disciples were teaching heresy.

What constancy does the Lord require of us when we are placed in

difficult circumstances? Acts 5:41, 42.

For most of us, how small the opposition! How few the threats! Most of

them come from counseling with our fears! If ever the Lord has given us a

pattern to follow in our witness, Acts describes it. How the growth of the

church would prosper if we followed His pattern!

111

FURTHER STUDY AND MEDITATION:

1. In this lesson we learned that Luke ties his two works together with

several common themes. Note some of these common themes:

Right and wrong stewardship of possessions.

Submission to God's will.

Relationships to authorities.

You can add to this list by thinking back over the points Luke continues to

make.

"Men and women consult their pleasure and gratify their taste, while

they bring to God, almost unwittingly, a stinted offering. They forget that

God will one day demand a strict account of how His goods have been

used.

"—The Acts of the Apostles,

p. 75.

The chapter "Before the Sanhedrin" in

The Acts of the Apostles,

pp.

77-86, encourages faithfulness in the face of difficulty. "Although the apos-

tles were miraculously delivered from prison, they were not safe from ex-

amination and punishment. . . . By sending an angel to deliver them, God

had given them a token of His love, and an assurance of His presence. It was

now their part to suffer for the sake of the One whose gospel they were

preaching.

"—The Acts of the Apostles,

p. 81.

Review the different ways in which Peter and Paul expressed their per-

sonal reaction to trial and persecution: 1 Peter 2:13-25; 2 Cor. 11:22-30.

Review Acts 4 and 5 with a view to establishing principles under

which the church today should operate when it meets conflict with (1) public

opinion; (2) the authorities; and (3) unjust laws.

SUMMARY:

God wishes to have His cause defended with vigor and hon-

esty even though it puts the Christian at risk. We serve Him best when, like

the apostles, we respond to trials and persecutions with faithful witnessing.

— APPLICATION

Make a list of times of difficulty you have experienced and how

you reacted to them. On a scale of a low of one to a high of five,

how would you grade your witness response?

The experience of Ananias and Sapphira teaches how important our

promises are. How am I relating to the stewardship of my tithe and

offerings?

Do I "obey God rather than men" when faced with social pressures

or personal and private temptations?

Lessons

films

Thivd nuartelio 1987

Sabbath School members who have not received a copy of the Adult

Lessons for the third quarter of 1987 will be helped by the following

outline in studying the first two lessons. The title of this series is "Christ

and His Growing Church."

Myst Lesson:

"TRUTH AT ALL COSTS"

MEMORY TEXT: Acts 7:56.

THIS WEEK'S STUDY: Acts 6:1 through 8:3.

CENTRAL THOUGHT: The church may expect guidance from the

Spirit—both in dealing with internal situations and in meeting opposi-

tion from without—as it remains fearlessly devoted to its mission.

OUTLINE:

1. The Deacons (Acts 6:1-7).

II.

Stephen's Sermon (Acts 7:1-29).

III.

Israel's Apostasies (Acts 7:30-50).

IV.

Martyrdom and Persecution (Acts 7:51-60; 8:1-3).

Second• Lesson:

"THE SPIRIT LEADS ON"

MEMORY TEXT: Acts 9:15.

THIS WEEK'S STUDY: Acts 8:4 through 9:31.

CENTRAL THOUGHT: Even that which creates havoc or places per-

sons under the control of evil forces and blind prejudice will yield before

the onward thrust of God's just cause. The Lord provides and the Spirit

guides.

OUTLINE:

Philip and Simon (Acts 8:3-8).

II.

Philip and the Ethiopian (Acts 8:26-40).

III.

Paul Meets Jesus (Acts 9:1-9).

Lessons in Budgie:

The regular Adult Sabbath School Lessons are available free each month in Braille and

rpm records to blind and physically handicapped persons who cannot read normal

ink print. This includes individuals who because of arthritis. multiple sclerosis, paralysis.

accident, old age. and so forth. cannot hold or focus on normal ink-print publications.

Contact the Christian Record Braille Foundation. Box 6097. Lincoln. NE 68506.

How Church Ministries Support the Church

Church ministries represents the hands and the feet as well as the heart

of the church body. This work is carried out at the local church level by the

members in cooperation with pastoral leadership. Their mission springs

from and is motivated by a loving relationship with Jesus.

The Department of Church Ministries provides a support ministry to the

church that is developed primarily through leadership training, the produc-

tion of materials, and consultant services. It enables church members to

recognize and use their spiritual gifts to strengthen the family of God and

to carry the good news of a gracious God to their community and to the

world.

Other objectives include:

Fostering a revival of serious study of the Bible and the illumination

provided by the writings of Ellen White;

Engendering a wholesome appreciation for our Seventh-day Ad-

ventist heritage and a commitment to a simple, Christlike lifestyle;

Developing a coordinated, Biblically-based curriculum for all church

ministries programs;

Re-emphasizing a world-view in our sense of mission;

Encouraging every-member participation in wholistic stewardship;

and

Strengthening the Adventist home and meeting the particular needs

of Adventist children and youth in today's world.

Sabbath School Fosters Bible Study and Missions

It is truer than it ever has been that "we need to search the Scriptures

daily, that we may know the way of the Lord, and that we be not deceived

by religious fallacies. The world is full of false theories and seductive spiri-

tualistic ideas, which tend to destroy clear spiritual perception, and to lead

away from truth and holiness. Especially at this time do we need to heed

the warning, 'Let no man deceive you with vain words' (Eph. 5:6)."—Ellen

White,

Selected Messages,

bk. 1, p. 170.

The tragedy today is that even among those Christians who without

question receive the Bible "as it is in truth, the word of God" (1 Thess.

2:13) so many neglect to follow the example of the Thessalonians and

give it a chance to work "effectually" in them.

It is not so much that we do not feel the need, but too often we do not

quite know how to go about getting the most out of the time we do spend

with the Bible. Because we know it is "good for us" we make a valiant

attempt to read as much as we can. But this kind of forced study does not

do much for us. Only as we learn to discover for ourselves what God is

trying to comunicate to us and become thrilled about it will we take time to

dig below the picked-over surface of the Bible treasure chest. As we turn

to the Bible we will find words to grow by every day. Our Sabbath School

Bible book curriculum is designed to lead the church into in-depth Bible

study that will result in this kind of spiritual growth.

Today, when our mission challenge is greater and there are more oppor-

tunities than ever before, mission interest and offerings seem to be wan-

ing. Emphasis on world missions needs more attention than ever before in

Sabbath School. The excitement of our fast-expanding mission programs

should generate ever-expanding mission support.

Home and Family Ministries Strengthens the Adventist Home

The capacity to form intimate relationships is shaped in the early years

of life in one's family. Christian values and lifestyle are modeled and in-

stilled there. Families therefore have a key role to play in the overall

discipling of believers and are worthy of the special attention it takes to

assist them in this crucial role.

The work of strengthening families has been with us since the days of

the pioneers, fortified by such counsel from God's special messenger as:

"The restoration and uplifting of humanity begins in the home. . . . The

well-being of society, the success of the church, the prosperity of the na-

tion, depend upon home influences."—The

Ministry of Healing,

p. 349.

"Our work for Christ is to begin with the family, in the home.... By many

this home field has been shamefully neglected and it is time that divine

resources and remedies were presented, that this state of evil may be

corrected."—Testimonies,

vol. 6, pp 429, 430.

But the home, though created by the hand and blessing of God, contin-

ues under attack. Divine ideals for family living scarcely can be found.

Great crises, brought about by changing attitudes toward marriage and

parenting, financial pressures, and the sexual revolution, for example,

face many homes. Often, many Christian families appear to have lost their

immunity to secularism. Troubled homes urgently need to have Christian-

ity made real in their midst. Even those with spiritual strength need on-

going reinforcement.

The approach recommended by family life ministries is not primarily

crisis-oriented. Through education, enrichment, counseling, and other

church activities, it aims to provide families with spiritual nurture and in-

struction. It includes emotional and social needs in a wholistic approach to

living. This aspect of church ministries includes preparing couples for

marriage; caring for marriages through the various life cycles of early mar-

riage, the middle years, and into the later years and retirement; helping

parents to effectively discipline their children; meeting the needs of the

single-parent family and the blended family; dealing with recovery from

the grief of separation, divorce, and death; finding ways to help singles

meet their family life needs; and exploring ways of healing for those who

have suffered abuse from those who should have given them love.

A focus on family life can assist in revitalizing the church, helping to

maintain its vitality and growth. The church that works with its members on

a personal basis, touching individuals at points of need and helping them

live more fulfilled lives is a church that creates strong bonds that are not

broken easily.

Lay Activities Trains the Church for Service

New converts need to be in school. Their teachers are to be the pastor,

the elders, and other members who have been trained.

"In every church the members should be so trained that they will devote

time to the winning of souls to Christ. How can it be said of the church, 'Ye

are the light of the world,' unless the members of the church are actually

imparting light? Let those who have charge of the flock of Christ awake to

their duty, and set many souls to

work."—Testimonies,

vol. 6, p. 436.

What is the curriculum for the training school in our churches? "Its

members should be taught:

how to give Bible readings,

how to conduct and teach Sabbath School classes,

how best to help the poor and

to care for the sick,

how to work for the unconverted.

There should be schools of health,

cooking schools, and

classes in various lines of Christian help work.



Adapted from

Christian Service,

p. 59.

"The best help that ministers can give the members of our churches is

not sermonizing, but planning work for

them."—Christian Service,

p. 69.

Those in roles of leadership are not required to do all the work them-

selves but are to train others to serve the Lord.

John and Charles Wesley gathered a group of lay preachers around

them. They met frequently for study, encouragement, and prayer. As a

result there was a great revival in England. Jesus gathered twelve men

around Him for insruction, prayer, and daily teaching. Those twelve went

out and rocked the then-known world.

Before us lies the greatest challenge in the history of the world, a world

that has gone beserk, is alienated from our Lord, and is intent on pleasure.

We are to call out a people that will renounce the things of this world, turn

their attention to the Lord, follow Him, serve Him, and prepare to meet Him

in the clouds of glory.

This necessitates training. "Every church should be a training school for

Christian

workers."—Christian Service,

p. 59.

Stewardship and Development Encourages Total

life Management

The Stewardship and Development section of the Church Ministries de-

partment encourages every-member participation in wholistic steward-

ship. "Wholistic stewardship" includes the total management of life under

God's direction. God created life in six literal days by speaking the world

into existence (Genesis 1:3-31; 2:1, 2; Psalm 33:6-9). God, as our Cre-

ator, Sustainer, Owner, and Redeemer, has a prior claim upon all we are

and have. (See Col. 1:16, 17; 1 Cor. 6:19, 20.) God's prior claim is clearly

expressed in the original gift God gave to man of "dominion" or steward-

ship (Gen. 1:26). This assignment to manage all forms of life under God's

direction (Ps. 8:4-6) is a sacred and awesome responsibility (1 Cor. 4:1,

2). In recognition of our stewardship or managerial relationship to God we

return to God the gifts of life, time, talent, and treasure. We do so not as

mere duty, but rather as the response of love—Loving "him because he

first loved us" (1 John 4:19).

In the local church, stewardship and development is committed to year-

round stewardship education and practice. The Stewardship-Finance

Committee helps members recognize the correlation between the spiri-

tual and financial plans of the church. The committee recommends a local

Church Budget based on the church's spiritual and financial objectives for

nurture and outreach.

In local conferences, unions, and the division/General Conference,

Church Ministry Stewardship and Development consultants work with ad-

ministrators and pastors in conducting training workshops in wholistic

stewardship, tithe and offering education, and in coordinating the devel-

opment of non-tithe funds for local churches, schools, and

conferences/missions in implementing division self-support plans.

Church Ministry Stewardship and Development consultants help make

possible church growth and the fulfillment of the gospel commission

world-wide.

Youth Ministries Challenges Today's Youth

"With such an army of workers as our youth, rightly trained, might fur-

nish, how soon the message of a crucified, risen, and soon-coming

Saviour might be carried to the whole

world."—Education,

p. 271.

The inspired pen of Ellen White not only gave this challenge but sug-

gested that it can best be met today by establishing training centers in

every church. These training centers would provide youth with fellowship,

recreation, nurture, spiritual uplift, and knowledge of how to carry the gos-

pel to the world. Seventh-day Adventists responded by starting AY Soci-

eties and Pathfinder clubs.

Nothing is more precious than our young people. Not only do they rep-

resent the future of the church, but also its present. Their enthusiasm,

high ideals, and commitment can be of great value to the church. Their

potential cannot be disregarded. Most of the pioneers of the Advent

Movement were very young when they began their work. James White

was 21 years old when he responded to the challenge of proclaiming the

second coming. Ellen White was 17 when the Lord called her to minister

to the Advent Movement. John Loughborough, who gave 75 years of his

life to the church, began preaching when he was 17 years of age. J. N.

Andrews, the first Seventh-day Adventist missionary, started working for

this cause when he was 21. Uriah Smith, editor of the

Review and Herald,

was only 20 when he initially joined the band of believers at Rochester,

New York.

When these young people were given major responsibilities not only did

they respond to the challenge but used their potential for the advance-

ment of God's cause. Youth today will respond with the same dedication

and enthusiasm. We can expect them to do much in advancing God's

cause if we will give them opportunity for service.

The church is booming with programs like 1,000 Days of Reaping and

Harvest 90. The evangelistic challenge is fantastic! However, there still

remains a greater challenge—keeping our young people in the church.

We lose far too many and something must be done to stop this loss. The

combined Church Ministries department has accepted the task of making

everyone in the church conscious of the precious heritage we have in the

youth and children of our church. Everything possible must be done to

keep young people involved in all facets of church life.

Church Music Integrates the Church Program.

An Office of Church Music has been added to the Department of

Church Ministries. The philosophy of this office is summarized in the fol-

lowing statement: "Music is one of God's great gifts to man and is one of

the most important elements in a spiritual program. It is an avenue of com-

munication with God, and 'is one of the most effective means of impress-

ing the heart with spiritual

truth.'—Education,

page 168."—"Guidelines

Toward a Seventh-day Adventist Philosophy of Music," p. 3.

Music should be integrated into the total church program, including all

levels of worship, evangelism, and with our youth and children in the

home. Objectives of the office of Church Music include:

To increase publicity relative to the ministry of music and its signifi-

cance.

To revitalize interest in the singing of hymns with a positive approach

to music ministry. "As a part of religious service, singing is as much an act

of worship as is

prayer."—Education,

p. 168.

To encourage musicians to cooperate with pastors in spiritual leader-

ship (develop a team approach).

To provide audio-visual material for churches, institutions, and

homes.

To publish "how-to" materials for volunteer musicians (such as, how

to teach new hymns).

To hold workshops, seminars, and hymn festivals; to encourage con-

gregational singing, choir organization, and use of instruments.

To foster expression of creative abilities through music.

To guide youth in music appreciation and to a better understanding of

church standards, worship, and entertainment.

Your prayers and cooperation are needed in the implementation of

plans that will insure the growth and future success of the work delegated

to the Office of Church Music.

In the future the application sections of the quarterly will be devoted to

specific practical applications of the Church Ministries objectives spelled

out above. These applications will be designed to help those whose

hearts are motivated by a loving relationship with Jesus to direct their

hands and feet into service that will honor Him.

Many prefer the loose-leaf teacher's quarterly so popular a few years

ago. Well, now it's back in the special punched and trimmed

Adult

Teaching Aids.

Not all the quarterlies are punched and trimmed, so

you will have to add "Special Punched Edition" when you order.

(Binder not included.)

Single copies U.S.

$5.00.

Outside U.S.

$6.00.

One year U.S.

$18.95.

Outside U.S.

$21.95.

Order through your church's personal ministries secretary or directly

from your local Adventist Book Center.

Pacific Press Publishing Association

ATTACHED FIELDS

MEDITERRANEAN SEA

Tehran

Syria

Beirut

•

Damagcus

Iraq

•

Baghdad

Cyprus

Leban n

Israel

Sinai

Jerusalem

Jordan

BLACK SEA

,• Ankara

Thrkey

Nicosia

0 MIDDLE EAST

UNION MISSION

Egypt

Kuwait

Bahrain

Saudi Arabia

SPECIAL PROJECTS

0 Work for the

unreached in the

Sudan, Middle

East Union

0 New dormitories,

Bethel College,

Southern Union

0 New dormitories;

•

Helderberg College,

South African Union

United Arab Emirates

•

Mecca

Yemen

•

Muscat

Oman

Khartoum

•

Church



Sub. Sch.

Union



Population Churches Members Members

Middle East 174,516,000



3,403



742

Sudan

0 SOUTHERN UNION

MISSION

Church



Sab. Sch.

Union



Population Churches Members Members

Southern 24,424.290 279 31,794 50,687

Namibia

•

Windhoek

Johannesburg

•

Swaziland

Republic of South Africa Durban

Lesotho

Port Elizabeth

Cape Town

0 SOUTH AFRICAN UNION

CONFERENCE

Church



Seb. Sch.

Union



Population Churches Members Members

South African 9,525,063



182



20,404



16,908

Cape Town

Port Elizabeth

Statistics as of March 31, 1985